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TH€  R*      ELATION 
OF  JOHN 

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I  .WS98 


OCT  14  1918 


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Division.    oS  21^21-5 
section      4W5^f 


THE  REVELATION  OF  JOHN 


THE  REVELATION  OF 
JOHN 


AN    INTERPRETATION    OF    THE    (  OCT  1 

BOOK      WITH      AN      INTRODUC-    \> 
TION   AND   A   TRANSLATION    BY 


1918 


%MIMI  Sflfip 


CHARLES  C.  WHITING  M.A.,  B.D. 


yARTIetV6RITi 


BOSTON 

THE  GORHAM  PRESS 

MCMXVIII 


Copyright,   1918,   by  Charles  C.   Whiting 


All  Rights  Reserved 


MADE  IN  THE  UNITED  STATES  OF  AMERICA 
The  Gorham  Press,  Boston,  U.  S.  A. 


To  My  Wife 

Whose  Continuous  Sympathy 

and  Valuable  Assistance 

Have  Contributed  Greatly 

To  This  Volume 


PREFACE 

In  the  following  pages  an  attempt  is  made  to  reach  an  inter- 
pretation of  the  Revelation  of  John  that  will  be  both  reasonable 
and  in  accord  with  the  best  modern  scholarship  and  at  the  same 
time  so  simple  that  the  ordinary  layman  will  find  it  easily  within 
his  grasp.  It  is  hoped,  therefore,  that  these  pages  may  be  found 
profitable  by  all  who  are  interested  in  the  interpretation  of  the 
closing  book  of  the  New  Testament. 

Although  this  volume  is  the  result  of  study  extending  over 
many  years  it  makes  no  claim  to  exhaustiveness ;  indeed  it  is 
only  an  interpretation,  and  that  merely  in  outline,  of  the  book. 
An  accurate  interpretation  of  every  word  and  phrase  of  the  book 
along  historical  lines  is  impossible  in  the  present  state  of  our 
knowledge,  but  enough  is  known  to  enable  us  to  understand  it 
in  a  general  way,  and  this  general  knowledge  is  of  very  great 
practical  value. 

For  the  reader's  convenience,  and  because  careful  study  show- 
ed both  the  Authorized  Version  of  1611  and  the  Revised  Ver- 
sion of  1885  t0  De  defective,  it  was  found  necessary  to  include 
a  fresh  translation  of  the  book  in  this  volume.  A  translation,  as 
literal  as  possible,  into  clear,  simple,  modern  English  has  been 
the  aim.  Although  in  many  ways  the  book  is  a  difficult  one  for 
the  translator  it  is  hoped  some  success  has  been  obtained.  The 
translation  is  inserted  as  Appendix  I.  In  Appendix  II  will  be 
found  brief  explanations  of  the  very  few  technical  terms  and 
proper  names  used  in  the  volume  the  explanation  of  which  might 
be  helpful  to  some  readers. 

If  the  succeeding  pages  prove  to  be  a  help  to  the  intelligent 
comprehension  of  the  book  the  writer  of  them  will  rejoice  that 
his  labour  has  not  been  in  vain. 

c.  c.  w. 


CONTENTS 

Part  I.     Introduction 1 1 

I.     The  Apocalyptic  Age 13 

II.     The  Apocalyptic  Literature 18 

III.  The  Revelation  of  John  as  an  Apocalypse 28 

IV.  The  Historical  Setting  of  the  Apocalypse  of  John.     30 
V.     Its  Author 37 

VI.     Its  Date 38 

VII.     Its  Unity 39 

VIII.     Its  Destination  and  Purpose 43 

IX.     Its  Symbolism 45 

X.     Its  Contents  and  Plan 46 

XI.     Its  Interpretation 49 

Part  II. .  Exposition 55 

Part  III.    The  Correlation  of  the  Interpretation 215 

Appendix  I.    Translation 225 

Appendix  II.     Explanations  253 

Index   257 


PART  I 


INTRODUCTION 

In  order  to  obtain  a  proper  understanding  of  any  book  of  the 
Bible  it  is  absolutely  indispensable  to  know  the  circumstances 
surrounding  it.  The  age  in  which  it  was  written,  the  situation 
that  called  it  forth,  the  author,  and  the  purpose  he  had  in  view, 
the  class  of  literature  to  which  it  belongs,  as  well  as  any  other 
general  features  regarding  it  that  throw  light  on  its  meaning, 
must  be  taken  into  account.  This  has  been  fully  recognized 
for  so  long  a  time  that  no  argument  is  needed  to  establish  its 
truth.  It  applies  however,  with  special  force  to  the  Book  of 
Revelation.  Few  portions  of  the  Canonical  scriptures  have  been 
burdened  and  obscured  by  so  many  unreasonable  and  fantastic 
attempts  to  explain  them  as  has  this  splendid  book  which,  as  Dr. 
Swete  well  says,  is  in  some  respects  the  crown  of  the  New  Tes- 
tament canon.  In  the  following  pages  an  attempt  is  made  to 
review  these  surrounding  circumstances  briefly  and  compre- 
hensively but  by  no  means  exhaustively. 


THE    APOCALYPTIC    AGE 

While  it  may  be  freely  admitted  that  the  literature  of  the 
Persians,  Babylonians,  Greeks,  and  Egyptians  furnishes  many 
examples  of  apocalyptic  writings,  and  while  we  find  passages  in 
the  historical  and  prophetic  books  of  the  Old  Testament  that 
present  distinct  apocalyptic  features,  yet  it  is  to  a  certain  period 
in  the  history  of  the  Israelitish  people  and  the  Christian  Church 
that  the  apocalyptic  literature  with  which  we  are  more  imme- 
diately concerned  belongs.  This  period  may  be  called  the 
Apocalyptic  Age  and  extends,  generally  speaking,  from  the  close 
of  the  seventh  century  before  Christ  when  the  Babylonian  cap- 
tivity began,  to  the  Edict  of  Constantine  in  313  A.  D.  Prob- 
ably never  in  the  world's  history  has  any  religion  been  called  to 
pass  through  such  a  long  period  of  extreme  trial  as  this.  There 
were  conflicts  with  political  powers,  pagan  religions,  and  foreign 
influences  of  various  sorts,  all  of  which  were  especially  severe 
in  the  first  and  second  centuries  B.  C.  and  the  first  century 
A.  D.  A  brief  review  of  the  history  of  Judaism  and  Christian- 
ity during  this  long  season  of  extreme  trial  will  help  us  to  see 
how  the  apocalyptic  literature  arose. 

The  conquest  of  Judah  by  the  Babylonians  was  begun  soon 
after  they  captured  Nineveh  in  606  B.  C.  and  was  carried  on 
with  all  the  barbarities  of  ancient  warfare  until  the  country 
was  entirely  in  their  power  in  586  B.  C.  Jerusalem  was  be- 
sieged, and  ultimately  captured,  many  of  the  best  people  were 
carried  away  to  Babylon,  some  of  whom  were  treated  to  all 
the  refinements  of  ancient  cruelty.  The  city  and  temple  were 
laid  in  ruins  and  remained  so  for  many  years,  (See  Dan.  1:1,  2, 
2  Kings  xxiv  and  xxv,  Ezek.  1:1,  2,  Esther  11:5,  6,  Ezra  1:7-11, 
2  Chron.  xxxvi  117-21,  Jer.  xxxivn,  xxxix,  Hi). 

The  exile  was  complete  from  586  B.  C.  to  536  B.  C.  and  dur- 
ing that  time  the  Jews  were  in  a  condition  of  nominal  slavery 
in  Babylon,  which,  while  severe  and  trying  as  we  learn  from  the 

13 


14  The  Revelation  of  John 

137th  Psalm,  was  much  less  rigorous  than  that  to  which  captive 
peoples  were  generally  subjected.  Probably  however  it  will  be 
nearer  the  truth  to  say  that  their  condition  varied  with  the 
place  and  time  as  we  may  gather  from  the  indications  in  .he 
narratives.  The  first  band  of  exiles  were  allowed  to  build 
houses  and  plant  gardens  (Jer.  xxix:5f)  and  to  live  in  com- 
munities of  their  own  (Ezra  viniij,  Ezek.  i:i)  under  their  own 
elders  (Ezek.  viiin,  xxivii,  xx:i)  while  Jehoiachin  after  many 
years  captivity  received  consideration  of  the  ruler  (2  Kings  xxv: 
27ft).  On  the  other  hand  the  Chaldeans  were  often  cruel  (Jer. 
xxix:2iff)  and  afflicted  them  with  hard  service  (Isa.  xiv:3f). 

The  Persian  period  extended  from  536  B.  C.  to  333  B.  C. 
Although  the  records  of  this  time  are  fragmentary  and  broken 
they  are  sufficient  to  show  that  the  religious  life  of  Israel  made 
little  real  advance  in  spite  of  the  return  from  the  exile.  The 
temple  was  rebuilt  under  difficulties  (Ezra  iv:2ff,  v:3ff,  v:i6fr, 
vi:i5,  Hag.  i:2)  and  the  inter-marriage  of  the  Jews  with 
heathens  would  tend  to  diminish  the  vigour  of  the  religion  of 
Israel,  (Ezra  x).  The  walls  of  Jerusalem  were  rebuilt  (Neh. 
vi:i5),  the  condition  of  the  poor  improved  (Neh.  vn-12),  the 
law  of  God  was  published  (Neh.  viii:i-8),  and  other  steps 
were  taken  to  improve  the  religious  condition  of  the  people 
(Neh.  ix  and  x).  However  years  later  Nehemiah  found  many 
old  abuses  still  existing  and  took  vigorous  action  to  have  them 
removed  (Neh.  xiii).  It  is  clear  that  strong  disintegrating 
influences  were  at  work  as  is  evident  from  the  drastic  measures 
taken  by  Ezra  and  Nehemiah  to  counteract  them,  and  little  if 
any  permanent  improvement  was  made  in  the  religious  condi- 
tion of  the  Jews. 

The  Greek  period  (333-63  B.  C.)  shows  us  powerful  foreign 
influences  at  work  on  the  Jews  and  their  religion.  For  cen- 
turies they  had  been  scattering  and  as  time  passed  they  became 
more  and  more  diffused  over  the  whole  civilized  world.  A 
great  dispersion  took  place  at  the  beginning  of  the  third  cen- 
tury B.  C.  when  thousands  of  Jews  were  transported  to  Egypt 
to  serve  as  colonists  and  support  the  reigning  dynasty;  besides, 
the  opportunities  of  commerce  attracted  them.  This  dispersion 
brought  them  under  Hellenizing  influences.  But  their  hearts 
were  still  at  home  and  as  they  returned,  on  visits  to  Jerusalem, 
themselves  Hellenized,  they  exerted  a  subtle  influence  on  the 
Jews  in  Palestine.    So  great  was  the  Hellenizing  influence  that 


The  Apocalyptic  Age  15 

the  Scriptures  had  to  be  translated  into  the  Greek  in  order  that 
they  might  be  able  to  read  them.  Antiochus  IV  (Epiphanes) 
endeavored  to  hasten  this  Hellenizing  by  force  soon  after  he 
came  to  the  throne  of  Syria  in  175  B.  C.  For  some  years  there 
was  much  disturbance,  the  temple  being  profaned  and  robbed 
and  many  citizens  of  Jerusalem  put  to  death  in  170  while  in 
168  the  city  was  laid  waste,  orders  given  that  Jewish  rites  in 
the  temple  should  cease,  and  an  idol  altar  "the  abomination  of 
desolation,"  set  up  in  the  temple  instead,  copies  of  the  law  were 
searched  for  and  destroyed  and  merciless  cruelties  meted  out  to 
the  Jewish  inhabitants.  It  was  the  avowed  intention  to  extir- 
pate the  Jewish  religion.  Every  village  was  required  to  set  up 
its  heathen  altar  and  heathen  sacrifices  must  be  duly  offered  by 
the  citizens.  But  nothing  could  force  Israel  to  abandon  her 
ancestral  worship.  The  terrible  persecution  served  to  fire  the 
devotion  of  many,  and  as  a  result  we  find  the  Jews  rising  in 
rebellion  under  an  aged  but  brave  priest  named  Mattathias  and 
his  sons.  This  Jewish  War  of  Independence  was  led  by  Judas 
Maccabaeus,  a.  son  of  Mattathias,  and  was  so  successful  that 
Israel  became  independent  again  (162  B.  C),  restored  her 
religious  rites,  and  in  spite  of  many  attacks  by  the  Syrians  and 
others  and  of  many  complications  and  difficulties  preserved  her 
independence  until  Jerusalem  was  captured  by  the  Roman  gen- 
eral Pompey  in  63  B.  C. 

The  Roman  period  (B.  C.  63  and  onward  to  the  Edict  of 
Constantine  313  A.  D.)  sees  the  final  overthrow  of  the  Israel- 
itish  nation.  Pompey  besieged  Jerusalem  to  put  an  end  to  the 
growing  anarchy  in  the  country,  captured  the  city,  demolished 
its  walls,  and  is  said  even  to  have  desecrated  the  Temple  by 
entering  the  Holy  of  Holies  itself,  while  eight  years  later  Cras- 
sus  again  pillaged  the  Temple.  There  was  much  disturbance  in 
the  land  until  Roman  rule  was  at  last  securely  established  in 
37  B.  C.  A  time  of  peace  and  prosperity  followed.  But  in  the 
second  and  third  quarters  of  the  first  century  A.  D.  discontent 
spread  rapidly  among  the  people.  A  systematic  campaign  was 
carried  on  to  re-establish  Roman  power  in  Palestine.  After 
reconquering  and  subduing  the  northern  part  of  the  country  the 
city  of  Jerusalem  was  besieged  by  Titus,  and  fell  after  a  siege 
of  143  days, — perhaps  the  most  terrible  in  its  history.  The  city 
was  crowded  by  pilgrims  attending  the  Passover  while  the 
season  intensified  the  sufferings  of  the  besieged,  the  final  fall 


1 6  The  Revelation  of  John 

of  the  city  taking  place  in  the  hottest  part  of  the  year.  Famine, 
thirst,  disease,  deportation  of  many  of  the  inhabitants,  and  the 
crucifixion  of  fully  3 500  of  the  best  citizens  until  wood  for 
crosses  failed,  completed  the  awful  trials  of  the  people  of  the 
ill-fated  city.  Thus  in  blood  and  fire  the  Jewish  political  system 
perished,  while  the  Arch  of  Titus  at  Rome,  adorned  with  the 
table  of  shew  bread,  the  golden  candlestick  and  the  silver  trum- 
pets from  the  Temple,  commemorated  the  great  Roman  vic- 
tory. 

While  this  conquest  of  Palestine  was  going  on  in  the  east  the 
great  persecution  of  the  Christians  was  beginning  further  west. 
The  great  fire  in  Rome  in  A.  D.  64  was  viewed  as  a  token  of 
the  displeasure  of  the  gods  who  must  be  appeased  while  the 
people  clamoured  loudly  that  the  injury  be  avenged.  Nero,  the 
emperor,  soon  decided  on  a  persecution  of  the  Christians  as  the 
best  means  of  doing  this,  and  thus  inaugurated  the  great  per- 
secution of  the  Christians  that  continued  with  varying  severity 
for  nearly  two  hundred  and  fifty  years.  It  became  a  crime  to  be 
a  Christian,  and  a  crime  punishable  by  death,  often  of  the  most 
horrible  character.  Suspects  were  arrested  and  on  convic- 
tion were  forced  to  pay  for  their  fidelity  to  Christ  with  their 
lives.  In  Rome  under  Nero  they  were  clothed  with  skins  of 
wild  beasts  and  worried  to  death  by  dogs,  cast  to  the  lions  to 
entertain  the  crowds  at  the  theatres,  or  tied  to  posts,  soaked  with 
oil  and  allowed  to  burn  alive,  to  light  the  gardens  of  the  em- 
peror at  night.  The  persecution  later  became  general  through- 
out the  empire  and  continued  till  liberty  was  given  the  Chris- 
tians, to  hold  their  meetings  without  molestation,  by  Constan- 
tine  in  313  A.  D. 

This  brief  survey  of  the  long  period  which  has  been  desig- 
nated, "The  Apocalyptic  Age"  shows  it  to  have  been  a  verv 
remarkable  and  trying  one  for  the  people  of  Israel  and  the  earlv 
Christian  church.  For  more  than  nine  hundred  years  the  chosen 
race  and  its  Christian  offshoot  were  forced  to  face  the  most 
powerful  and  continuous  combination  of  disintegrating  forces 
that  has  ever  been  directed  against  any  race  of  people,  and  from 
a  human  point  of  view  at  least,  the  mitigating  circumstances  were 
few.  The  country  was  overrun  and  conquered  again  and  again ; 
their  capital  city  was  laid  in  ruins  several  times ;  their  people  were 
reduced  to  slavery  or  put  to  death  in  the  most  cruel  way ;  stren- 
uous efforts  were  made  to  crush  their  religion  and  put  it  out 


The  Apocalyptic  Age  17 

of  existence ;  their  temple  was  several  times  desecrated  in  ways 
that  were  abhorrent  to  them;  the  influences  of  their  Gentile 
conquerors  were  brought  to  bear  on  them  powerfully  by  the 
Babylonians,  Persians,  Greeks,  and  Romans  in  succession;  at- 
tempts to  force  them  to  adopt  the  pagan  religion  of  their  con- 
querors were  made  with  death  as  the  penalty  for  refusal;  their 
people  were  becoming  more  and  more  scattered  over  the  world, 
while  the  voice  of  authoritative  prophecy  was  growing  increas- 
ingly faint,  until  in  the  Maccabean  time  or  earlier,  it  ceased 
entirely  to  speak  in  any  way  that  Israel's  people  could  recognize 
as  the  message  of  God.  It  is  true  that  the  Persian  period  gave 
them  the  opportunity  of  returning  to  Palestine  and  allowed 
them  some  religious  and  political  freedom  and  that  the  Macca- 
bean revolt  brought  them  temporary  independence.  But  these 
were  of  little  permanent  value  to  them  because  in  the  former  they 
were  too  weak  to  make  much  permanent  advance,  while  in  the 
latter  they  were  continually  beset  by  influences  so  powerful  that 
they  must  ultimately  be  overwhelmed  by  them. 

On  four  distinct  occasions  things  reached  a  crisis  for  the 
Jews — the  overthrow  and  enslavement  of  Judah  by  the  Baby- 
lonians, the  age  of  Antiochus  Epiphanes,  the  Roman  conquest, 
and  the  final  subjugation  under  the  Romans,  the  climax  com- 
ing in  the  Roman  period  and  especially  with  the  conquest  of 
Jerusalem  under  Titus.  Under  the  crushing  rule  of  the  Ro- 
mans all  earthly  hope  of  national  and  religious  restoration 
disappeared. 

As  the  hope  of  restoration  to  national  and  religious  eminence 
decreased,  two  things  rapidly  developed.  First  the  Messianic 
hope.  It  became  increasingly  clear  to  the  devout  and  thought- 
ful among  the  people  that  Israel's  only  hope  was  in  God  and 
especially  in  the  promised  Deliverer.  This  hope  was  very 
strong  in  the  first  century  A.  D.  Although  Christians  rec- 
ognize Jesus  of  Nazareth  as  its  fulfilment,  He  has  never  been 
recognized  as  such  by  the  Jewish  people  as  a  whole  and  they 
still  look  forward  to  the  coming  of  the  Anointed  One  of  God. 
Secondly  the  rise  and  development  of  the  Apocalyptic  Litera- 
ture.    But  this  brings  us  to  the  next  section. 


II 

THE    APOCALYPTIC    LITERATURE 

Apocalyptic  Literature  naturally  belongs  to  the  period  desig- 
nated above  as  the  Apocalyptic  Age.  Passing  over  the  brief 
apocalyptic  passages  in  the  older  books  we  find  the  first  dis- 
tinctly apocalyptical  book  is  Ezekiel  though  it  is  interspersed 
here  and  there  with  historical  and  prophetic  passages.  Ezekiel 
was  a  priest  and  one  of  a  band  of  Hebrews  who  were  transport- 
ed to  Babylonia.  His  book  belongs  to  the  earlier  half  of  the 
period  of  the  captivity.  The  Book  of  Daniel  also  belongs  to  the 
time  of  the  Babylonian  captivity  if  we  accept  the  older  view 
of  its  date. 

The  golden  age  of  Apocalyptic  Literature  however  was 
roughly  speaking  from  about  200  B.  C.  to  about  100  A.  D.  at 
least  so  far  as  its  influence  on  the  Canonical  Scriptures  is  con- 
cerned. In  this  period  we  find  the  trying  times  of  the  Macca- 
bees and  the  horrors  of  the  two  Roman  conquests  with  the 
opening  decades  of  their  terrible  persecution  of  the  Christians. 
To  the  times  of  the  Maccabees  the  Book  of  Daniel  is  now 
generally  assigned  by  scholars,  while  nearly  a  score  of  Jewish 
extra  canonical  writings  of  the  same  class  belong  to  the  period 
covered  by  the  first  and  second  centuries  B.  C.  and  the  first 
century  A.  D.  The  Book  of  Revelation  which  forms  the  close 
of  our  New  Testament,  comes  in  the  latter  half  of  the  first 
century  after  Christ.  There  are  many  apocalyptic  writings — 
both  Jewish  and  Christian, — which  were  composed  after  100 
A.  D.  but  as  they  have  no  important  bearing  on  the  interpreta- 
tion of  the  Apocalypse  of  John  we  need  not  pause  to  consider 
them. 

That  we  may  have  a  better  general  idea  of  the  nature  of 
apocalyptic  writings  of  the  period  from  200  B.  C.  to  100  A.  D. 
let  us  look  more  in  detail  at  the  earlier  extra-canonical  Jewish 
apocalypses.  We  may  pass  over  the  canonical  books  of  Ezekiel 
and  Daniel  for  the  present  as  every  Bible  student  has  them  be- 
fore him. 

1.  The  Ethiopic  Enoch  will  be  first  on  our  list.  After  an 
introduction,  in  which  the  author  announces  his  parable  and 

18 


The  Apocalyptic  Literature  19 

appeals  for  attention  (chapters  1-5),  there  are  five. main  sec- 
tions or  parts.  The  first  section  (chap.  6-36)  tells  of  the  fall 
of  two  hundred  angels  who  were  enticed  by  the  beauty  of  the 
daughters  of  men  to  leave  heaven  and  become  their  husbands. 
From  these  unions  came  a  race  of  giants  three  thousand  cubits 
high.  The  men  were  taught  many  secrets  by  the  angels  and  so 
led  into  all  sin,  after  which  the  giants  set  upon  them,  consumed 
their  possessions  and  smote  them  till  their  cry  went  up  to  heaven 
and  God  made  the  slaughter  to  cease,  condemning  the  angels 
to  be  enchained  and  imprisoned  under  the  hills  until  the  time 
of  final  judgment  when  they  shall  be  burned.  Then  all  people 
shall  pray  to  God,  the  righteous  shall  flourish  and  live  long 
and  the  earth  shall  yield  abundantly.  The  details  of  the 
punishment  are  revealed  to  Enoch  in  a  dream.  The  second 
section  (chap.  37-71)  consists  of  a  short  introductory  section 
and  three  similitudes.  In  the  first  the  Messiah,  the  Righteous 
One,  appears  and  puts  an  end  to  sinners  on  the  earth  while 
Enoch,  carried  by  the  clouds  to  heaven,  beholds  the  Kingdom 
of  God  and  the  abode  of  the  righteous  and  the  angels,  the 
weighing  of  men's  actions  in  the  balances,  the  place  of  Wisdom 
in  heaven,  and  many  physical  mysteries  such  as  lightnings, 
thunderings,  hail,  mist,  clouds,  sun  and  moon.  In  the  second 
similitude  Messiah's  Judgment  is  the  theme.  Enoch  sees  the 
Son  of  Man  beside  the  Head  of  Days  while  an  angel  explains 
the  vision.  The  third  similitude  explains  the  blessedness  of  the 
righteous  in  heaven  and  the  judgment  and  punishment  of 
angels  and  men  with  a  vision  of  Noah  and  the  deluge,  after 
which  Enoch  is  admitted  to  Heaven.  The  third  section  (chap. 
72-82)  contains  a  revelation  given  by  the  angel  on  all  sorts  of 
geographical  and  astronomical  matters  such  as  the  course  of  the 
sun,  moon  and  winds,  untoward  days,  changes  to  come  in  the 
last  times  and  the  return  of  Enoch  to  the  earth.  The  fourth 
section  (chap.  83-90)  is  a  forecast  of  the  future  in  which  the 
deluge  and  the  whole  history  of  Israel  from  the  creation  of 
man  to  the  end  of  time  are  revealed  to  him  in  symbolic  form 
in  visions.  The  fifth  section  is  a  series  of  exhortations  (chap. 
91-105)  in  which  Enoch  delivers  an  address  on  righteousness 
designed  to  instruct  the  righteous  of  all  ages  to  come,  to  which 
are  added  final  encouragements  and  messages  of  hope.  The 
conclusion  of  the  book  (chap.  106-108)  dwells  on  the  marvels 
to  accompany  the  birth  of  Noah  and  describes  again  the  fiery 


20  The  Revelation  of  John 

tribulations  that  await  the  wicked  and  the  blessings  in  store 
for  the  righteous. 

The  Ethiopic  Enoch,  together  with  the  Slavonic  Enoch,  are 
fragments  of  an  extensive  Enoch  literature.  In  Gen.  v:  24  we 
read  that  "Enoch  walked  with  God."  This  was  understood  to 
mean  that  he  enjoyed  superhuman  privileges  and  received 
special  revelations  from  God.  It  was  natural  then,  that  in  the 
centuries  when  apocalyptic  literature  flourished  a  number  of 
writings  should  circulate  under  his  name.  The  Ethiopic  Enoch 
as  we  have  it  now  is  believed  by  Dr.  Charles  and  other  students 
to  be  a  composite  work,  its  different  parts  being  the  produc- 
tions of  different  authors  in  the  first  and  second  centuries  be- 
fore Christ. 

2.  The  Slavonic  Enoch  or  as  Dr.  Charles  designates  it, 
The  Book  of  the  Secrets  of  Enoch,  is  one  of  the  most  recent 
additions  to  our  collection  of  apocalyptic  literature.  Its  date 
is  given  as  between  30  B.  C.  and  70  A.  D.  probably  1-50 
A.  D.  and  like  the  Ethiopic  Enoch  is  regarded  as  of  composite 
authorship. 

The  Book  tells  how  Enoch  is  taken  up  into  the  first  heaven 
by  two  angels  where  he  sees  two  hundred  angels  guarding  the 
treasuries  of  the  snow,  dew,  and  oil.  They  convey  him  to  the 
second  heaven  where  he  sees  and  converses  with  the  fallen 
angels.  In  the  third  heaven,  the  paradise  prepared  for  the 
righteous,  he  is  led  to  the  northern  region  where  he  is  shown 
the  place  of  torture.  In  the  fourth  heaven,  the  abode  of  the 
sun  and  moon,  he  sees  mysterious  composite  beings  with  heads 
of  crocodiles  and  bodies  of  serpents,  hears  their  song  and  the 
indescribable  music  of  angels.  He  passes  through  the  fifth  and 
sixth  heavens  to  the  seventh  where  he  worships  the  Lord  who  is 
seated  on  a  throne,  holds  direct  converse  with  Him,  is  anointed 
and  enrobed  in  suitable  apparel.  From  the  Lord  and  an  arch- 
angel he  learns  the  secrets  of  creation,  of  the  formation  of  angels 
and  human  beings,  of  man's  fall  and  judgment  and  of  God's 
purpose  for  the  future.  He  writes  many  books  and  then 
returns  to  earth  for  thirty  days  to  impart  the  true  knowledge  of 
God.  On  his  return  to  earth  Enoch  tells  of  his  impressions  in 
the  heavens,  of  how  he  received  his  visions  and  wrote  them 
down,  and  instructs  his  hearers  in  the  things  that  he  says  are 
most  pleasing  to  God.  He  enjoins  them  to  give  heed  to  and  cir- 
culate his  writings,  announcing  at  the  same  time  that  the  hour 


The  Apocalyptic  Literature  21 

for  his  ascension  to  heaven  has  come.  After  giving  a  further 
series  of  instructions  Enoch  is  mysteriously  taken  up  into  heaven 
while  a  thick  darkness  covers  the  earth. 

3.  The  Sibyline  Oracles  are  a  collection  of  poems  in  hexa- 
meter verse  from  Jewish,  Christian,  heathen  and  neutral 
sources.  According  to  Ewald  and  Alexandre  they  extend  over  a 
period  of  more  than  400  years  from  140  B.  C. 

The  Oracles  contain  an  account  of  human  history  from  the 
Creation  to  the  dispersion  of  the  Jews,  the  reign  of  the  Romans 
and  the  time  of  Christ.  There  are  many  predictions  of  wicked- 
ness, plagues,  woes,  judgments  of  the  wicked  and  righteous,  and 
the  resurrection,  as  well  as  of  impending  calamities  to  fall  on 
various  nations  and  peoples,  the  coming  of  God  and  the  Mes- 
sianic age.  The  Jews  and  Judaea  are  praised  while  other 
peoples  and  countries  are  denounced.  The  teaching,  miracles, 
baptism,  incarnation  and  pre-existence  of  the  Son  of  God  are 
described. 

4.  The  Assumption  of  Moses.  This  work  was  lost  for  sev- 
eral centuries  but  an  old  Latin  version  of  it  was  found  in  Milan 
in  1 861.  It  was  probably  written  during  the  earthly  life  of  our 
Lord,  i.  e.    1-30  A.  D. 

The  book  tells  how  Moses  appoints  Joshua  as  his  successor 
and  gives  him  his  writings  to  preserve  carefully.  He  forecasts 
the  destinies  of  the  tribes  and  how  they  will  fall  into  idolatry 
and  then  repent  after  a  king  from  the  east  has  burned  their 
colony  and  temple  and  made  them  captives;  how  on  the  prayers 
of  a  certain  one  some  would  return  but  later  their  priests  would 
again  become  idolatrous  through  the  influence  of  wicked,  usurp- 
ing, and  tyrannous  kings.  Then  there  follow  predictions  of 
awful  persecutions,  after  which  the  Most  High  will  appear, 
establish  His  kingdom,  bless  and  exalt  Israel  and  punish  the 
Gentiles,  while  darkness  covers  the  trembling  earth  and  the  sun 
and  moon  refuse  to  shine.  Moses  again  charges  Joshua  to  keep 
these  words  safe,  declares  that  from  his  death  to  the  Advent  will 
be  two  hundred  and  fifty  times,  places  him  in  his  own  seat  and 
comforts  him  by  reminding  him  of  the  providence  of  God. 

5.  Fourth  Ezra  contains  a  series  of  seven  visions  and  in  the 
Latin  version  some  extra  chapters.  In  the  first  vision  Ezra's 
mind  is  disturbed  by  doubts  as  to  the  origin  of  sin  and  suffer- 
ing in  the  world ;  an  angel  answers  that  God's  ways  are  in- 
scrutable and  the  mind  of  man  can  comprehend  little.     But  as 


22  The  Revelation  of  John 

Ezra  pleads  the  pain  of  ignorance  on  such  vital  matters  the 
angel  assures  him  of  a  change  of  aeon  about  to  come  and  bids 
him  fast  for  seven  days  at  the  end  of  which  he  will  receive 
further  revelations.  In  the  second  vision  Ezra  is  informed  that 
God  loves  His  people  though  He  has  given  them  into  the  hand 
of  the  heathen  for  reasons  beyond  the  comprehension  of  man,  but 
deliverance  is  drawing  near.  The  third  vision  comes  after  anoth- 
er seven  days'  fast,  and  in  it  Ezra  is  informed  that  the  reason 
why  Israel  does  not  possess  her  own  land  is  that  an  evil  age  must 
precede  the  good,  that  God's  mercy  is  consistent  with  the  suf- 
ferings of  those  condemned,  that  the  Son  of  God  is  coming  in 
judgment  with  terrible  punishment  for  the  evil-doers  and  much 
joy  for  the  righteous.  The  fourth  vision  pictures  Zion's  present 
sorrow  and  coming  glory,  the  fifth  the  world  empire,  and  the 
sixth  the  Son  of  God  establishing  the  Messianic  Age,  while  the 
seventh  contains  the  legend  of  Ezra's  rewriting  the  lost  Scrip- 
tures. The  book  concludes  with  an  account  of  Ezra's  decease. 
The  book  belongs  to  the  last  quarter  of  the  first  Christian  cen- 
tury. 

6.  The  Apocalypse  of  Baruch  is  one  of  a  number  of  books 
ascribed  by  their  authors  to  Baruch,  the  companion  and  assis- 
tant of  Jeremiah.  The  Apocalypse  of  Baruch  in  a  Syriac  text 
was  brought  to  light  by  Ceriani  and  later  published  by  him. 
Various  opinions  are  held  as  to  its  authorship  and  date,  Dr. 
Charles,  probably  the  best  English  authority  on  extra-canonical 
apocalyptic  literature,  believes  it  to  have  been  the  product  of 
several  independent  works  pieced  together  during  the  latter  half 
of  the  first  Christian  century.  The  resemblances  of  the  book 
to  Fourth  Esdras  are  so  numerous  and  striking  that  they  have 
been  called  "the  twin  apocalypses." 

In  the  book  Baruch  is  represented  as  speaking  in  the  first 
person,  of  events  that  are  represented  as  taking  place  in  and 
around  Jerusalem  about  the  time  of  its  capture  by  the  Chal- 
deans. The  book  opens  with  an  account  of  God's  condemna- 
tion of  the  wickedness  of  Judah  and  His  determination  to  chas- 
tise her  for  a  time.  The  next  day  the  Chaldeans  encompass  the 
city  after  the  angels  have  overthrown  the  walls  and  hidden  the 
sacred  vessels.  The  people  are  taken  captive  by  the  Chaldeans 
and  the  city  is  temporarily  delivered  to  them.  Jeremiah  is 
commanded  to  go  with  the  captives  to  Babylon  and  Baruch  to 
remain  in  Jerusalem  to  receive  disclosures  of  the  future.  Baruch 


The  Apocalyptic  Literature  23 

fasts  and  gives  way  to  utter  despair.  But  in  the  revelations 
from  God  he  learns  that  he  will  endure  to  the  end  though  there 
will  be  troublous  times  with  punishment  for  the  wicked  and 
exaltation  for  the  righteous.  Baruch  is  then  informed  as  to  his 
coming  departure  from  the  earth  and  is  commanded  to  gather 
together  the  people  and  instruct  them,  which  he  does.  At  the 
request  of  the  people  Baruch  writes  letters  to  their  brethren 
across  the  Euphrates  and  in  Babylon. 

7.  The  Greek  Baruch,  another  apocalyptic  book  bearing  the 
name  of  Baruch,  was  discovered  and  published  in  1896  though 
it  was  known  to  have  existed  in  early  times.  It  was  written  in 
the  second  century  A.  D.  apparently  to  fulfil  a  promise  in  the 
Syriac  Baruch  that  after  forty  days  God  would  give  Baruch 
further  revelations  regarding  the  material  world. 

As  Baruch  prays  and  laments  over  the  fall  of  Judah  an  angel 
visits  him  and  takes  him  up  to  heaven  where  he  sees  astounding 
creatures,  hybrids  of  oxen,  sheep,  goats,  men,  etc.,  under  the 
figures  of  which  the  mysteries  of  the  natural  world  are  ex- 
plained to  him  as  well  as  their  relation  to  the  righteous  and 
the  wicked  in  the  world.  After  all  this  the  gate  of  heaven 
closes  and  the  angel  returns  to  earth  with  Baruch. 

8.  The  Psalter  of  Solomon  is  a  name  given  to  a  collection 
of  eighteen  independent  psalms  written  by  various  authors  be- 
tween 70  and  40  B.  C.  from  an  early  date  ascribed  to  Solomon 
by  others,  though  the  psalms  nowhere  claim  him  as  their  author. 

Psalms  1,  2,  and  8  deal  with  the  sin  and  punishment  of 
Jerusalem  and  the  fate  of  its  besieger.     Psalms  3,  13,   14  and 

15  contrast  the  righteous  and  the  wicked  while  Psalm  4  de- 
scribes and  denounces  the  "menpleasers."  Ps.  5,  6  and  9  tell  of 
God's  justice  and  mercy  to  the  righteous.  Ps.  12  describes 
the  deeds  and  punishment  of  the  deceitful  tongue.     Ps.  7  and 

16  are  made  up  of  prayers,  confessions,  and  praise.  Ps.  10 
dwells  on  the  benefits  of  suffering.  Ps.  n,  17  and  18  speak 
of  the  overthrow  of  the  Jews  and  their  coming  restoration  under 
the  Messiah. 

9.  A  number  of  writings  based  on  the  Book  of  Genesis 
may  be  mentioned. 

A.  The  Testaments  of  the  Twelve  Patriarchs  represents 
each  of  the  twelve  sons  of  Jacob  in  turn  calling  his  children  to 
him  just  before  his  death  and  addressing  them  retrospectively 
and  prospectively  much  as  Jacob  does  in  Gen.  49,  each  however 


24  The  Revelation  of  John 

speaking  on  a  different  theme,  each  testament  speaking  of  some 
merit  or  defect  prominent  in  his  life.  The  Testaments  are 
thought  to  be  originally  the  work  of  several  Jewish  writers  in 
the  first  and  second  centuries  B.  C.  but  during  the  first  three 
centuries  of  our  era  additions  were  made  to  them  by  several 
Christian  writers. 

B.  The  Histories  of  Adam  and  Eve  purport  to  be  an 
account  of  the  life  of  the  first  pair  from  their  expulsion  from 
the  Garden  of  Eden  to  their  death  and  burial.  The  date  of 
the  book  is  quite  uncertain. 

C.  The  Apocalypse  of  Abraham  tells  how  this  patriarch 
came  to  dislike  the  idolatry  of  his  father,  whereupon  an  angel 
visited  him,  taught  him  to  offer  sacrifice  and  carried  him  on  the 
wings  of  a  dove  to  heaven  where  he  received  many  revelations. 

D.  The  Book  of  Jubilees  follows  the  general  plan  of  the 
Book  of  Genesis  and  the  first  fourteen  chapters  of  Exodus,  and 
in  its  main  points  agrees  with  the  canonical  narrative  but  with 
many  additions  and  alterations.  The  book  was  sometimes  called 
"Little  Genesis"  and  belongs  to  the  period  between,  say,  ioo 
B.  C.  and  ioo  A.  D. 

10.  The  Ascension  of  Isaiah  is  one  of  several  non-canonical 
books  bearing  the  name  of  Isaiah  referred  to  by  ancient  writers 
and  so  far  apparently  the  only  one  discovered  and  identified. 
The  book  is  in  two  parts,  Part  I  (the  Martyrdom)  was  prob- 
ably composed  in  the  first  century  B.  C.  while  Part  II  seems 
to  belong  to  the  second  century  A.  D.  Later  additions  were 
made,  some  of  them  by  a  Christian  writer. 

The  first  part  deals  with  the  martyrdom  of  Isaiah  whom 
Manasseh  causes  to  be  sawn  asunder  because  he  has  prophesied 
falsely  and  refuses  to  admit  his  error.  The  prophet  calmly 
bears  death  and  derision  conversing  the  while  with  the  Holy 
Spirit.  The  second  part  tells  how  Isaiah  in  the  20th  year  of 
Hezekiah  fell  into  a  trance  and  saw  a  vision.  An  angel  con- 
veys him  to  the  seven  heavens,  all  of  which  he  visits  in  suc- 
cession, beholding  the  departed  patriarchs  and  the  righteous  in 
glory  and  even  God  Himself,  and  learning  of  the  future  coming 
of  Christ.  On  his  return  to  earth  he  tells  the  vision  to  the  king 
and  his  council,  after  which  he  is  put  to  death. 

1 1 .  Various  other  apocalyptic  writings  are  known  to  have 
existed  but  only  a  few  fragments  of  them  have  been  recovered. 
Among  these  may  be  mentioned  the  Apocalypses  of  Elias  and 


The  Apocalyptic  Literature  2$ 

Zephaniah,  the  Prayer  of  Joseph,  and  the  Book  of  Eldad  and 
Medad. 

12.  Of  late  Christian  and  Jewish  apocalypses  quite  a  num- 
ber are  known.  The  Ascension  of  Paul  (Anabaticon  Pauli) 
and  Revelations  of  Stephen  and  Thomas  are  ascribed  to  the 
Gnostic  period ;  the  Apocalypse  of  Peter  to  the  second  century ; 
the  Apocalypse  of  Paul  to  the  fourth  century.  There  were  also 
a  spurious  Apocalypse  of  John,  an  Apocalypse  of  Sedrach,  and 
an  Apocalypse  of  the  Virgin,  all  of  which  are  late  in  date.  All 
these  non-canonical  books  are  very  much  inferior  to  the  canon- 
ical apocalypse,  and  do  not  concern  us  particularly. 

We  observe  certain  general  characteristics  in  apocalyptic 
writings. 

i.  The  vision  is  very  prominent.  The  authors  assume  the 
part  of  seers  and  present  to  their  readers  vivid  and  striking 
pictures,  in  many  cases  fantastic  and  unreal,  of  what  they  have 
themselves  observed  in  their  assumed  role. 

2.  The  distinction  between  the  world  of  sense  and  the  world 
of  the  unseen  reality  is  always  in  the  mind.  The  writers  aim 
at  making  the  unseen  real  to  the  senses  and  mind  of  their 
readers,  and  in  a  way  to  transcend  this  dualism. 

3.  The  apocalypse  is  always  a  revelation  as  the  name  sig- 
nifies, and  may  be  either  (A.)  of  the  mechanism  of  the  other 
world  as  it  affects  its  inhabitants  and  this  world,  or  (B.)  of  the 
purposes  of  God  as  expressed  in  the  events  of  the  past,  or  his 
determined  plans  for  the  future. 

4.  Again  the  apocalypse  abounds  in  symbolic  figures  often 
of  the  most  extraordinary  kind.  Symbolic  numbers  frequently 
occur,  seven  and  twelve  being  specially  common. 

5.  Angels  play  a  large  part  in  the  visions  that  go  to  make 
up  apocalyptic  literature  and  often  an  angel  is  represented  as 
accompanying  the  seer  and  acting  as  a  friendly  guide  and  inter- 
preter to  him. 

6.  Pseudonymity  is  a  noticeable  characteristic  of  apocalyptic 
writings,  the  authors  showing  a  general  and  well  marked  pref- 
erance  for  those  who  are  mentioned  in  the  Old  Testament  as 
having  enjoyed  special  communications  with  the  spiritual  world 
or  attained  to  exceptional  holiness  and  nearness  to  God. 

7.  Apocalyptic  literature  as  a  class  is  designed  to  comfort 
and  encourage  those  who  are  suffering  affliction  or  persecu- 
tion.    While  fully  recognizing  the  greatness  of  the  evil  from 


26  The  Revelation  of  John 

which  the  people  suffer,  it  is  yet  filled  with  an  unconquerable 
optimism.  It  commonly  represents  the  future  as  very  hope- 
ful because  certain  to  bring  suffering  and  destruction  to  the 
persecutors  and  peace,  deliverance,  and  exaltation  to  the  afflict- 
ed. 

8.  Perhaps  more  than  any  other  class  of  writings  the 
Apocalypses  show  signs  of  having  been  edited  and  modified  by 
later  hands,  while  many  of  them  are  evidently  compilations. 

9.  Probably  it  ought  to  be  added  that  there  is  no  class  of 
literature  that  is  so  difficult  to  understand  or  about  which  there 
is  more  general  disagreement  among  students  and  scholars. 
This  is  partly  due  to  its  nature  and  partly  also  to  the  fact 
that  until  recent  years  it  received  little  serious  study. 

Apocalyptic  literature  flourished  at  a  time  when  prophecy 
was  believed  to  be  in  suspense.  Apocalyptic  and  prophetic  writ- 
ings both  claim  to  expound  the  character,  will,  and  purposes 
of  God  as  well  as  the  laws  and  nature  of  His  kingdom.  But 
they  differ  chiefly  because  they  minister  to  people  in  vastly 
different  circumstances;  the  latter  ministered  to  people  who 
were  transgressing  or  failing  to  conform  to  the  known  law 
of  God  and  therefore  called  them  to  repentance,  etc. ;  the 
former  addressed  a  people  who  believed  themselves  to  be  God's 
people  but  could  not  understand  why  God  in  His  righteousness 
should  permit  them  to  suffer  at  the  hands  of  heathen  transgres- 
sors. 

The  great  aim  of  apocalyptic  literature  was  to  give  comfort 
and  encouragement  to  God's  suffering  people  by  bringing  them 
some  message  from  Him  and  some  hope  for  the  future.  It 
tried  to  answer  the  question  "Why  do  the  righteous  suffer  if 
God  is  just?"  by  explaining  that  it  was  according  to  the  Divine 
plan  that  now  the  righteous  should  suffer  and  the  wicked  flour- 
ish, but  the  future  had  in  store  a  time  of  judgment  and  a 
Messianic  age;  that  in  this  judgment  both  the  righteous  and 
the  wicked  would  receive  their  just  deserts,  while  in  the  Mes- 
sianic age  the  righteous  would  be  exalted  and  flourish,  while 
the  wicked  would  be  no  more. 

From  what  has  been  said  we  may  readily  draw  some  con- 
clusions regarding  the  method  of  interpretation  of  apocalyptic 
writings.  As  the  apocalyptic  writers  had  to  do  with  the  pres- 
ent and  immediate,  and  not  with  the  distant  future,  the  "futur- 
ist" method  of  interpretation  is  excluded.     Historical  persons, 


The  Apocalyptic  Literature  2J 

nations,  or  events  are  represented  by  figures  that  have  been  in- 
vented for  the  purpose  or  freely  adopted  from  the  Old  Testa- 
ment, from  tradition,  or  from  other  writings,  in  which  case  the 
interpreter  must  distinguish  between  the  author's  use  of  the 
figure  and  its  original  significance.  The  apocalyptic  writers 
drew  freely  on  ancient  material  which  they  introduced  entire 
or  modified  more  or  less  to  suit  their  purpose.  This  necessi- 
tates a  wise  use  of  literary  criticism.  Then  we  must  bear  in 
mind  the  underlying  religious  faith  and  the  immediate  prac- 
tical aim  of  the  writer  and  ask  how  far  his  strange  descrip- 
tions of  the  unseen  were  literal  and  how  far  figurative  even 
to  himself.  Then  there  is  the  question  of  whether  the  vision 
is  merely  a  literary  form  or  was  the  writer  really  describing 
actual  exstatic  experiences. 


Ill 

THE   REVELATION   OF   JOHN   AS   AN   APOCALYPSE 

The  Book  of  Revelation  is  an  apocalypse  and  bears  a  close 
relationship  to  apocalyptic  literature  in  general  as  may  be  seen 
by  even  a  casual  reader.  The  following  points  of  likeness  may 
be  mentioned : 

1.  The  Book  of  Revelation  is  the  crown  of  the  golden  age 
of  apocalyptic  literature.  Belonging  as  it  does  to  the  latter  half 
of  the  first  Christian  century  it  follows  in  the  path  of  a  long 
line  of  notable  Jewish  apocalyptic  writings  all  of  which  it  much 
surpasses  in  real  excellence  and  marks  the  climax  for  them, 
while  after  it  nothing  approaching  its  equal  appears. 

2.  The  book  takes  the  form  of  a  vision  which  begins  at 
i:io  and  continues  to  xxii:20. 

3.  There  is  always  in  the  author's  mind  the  distinction 
between  this  world  and  the  other  world  as  he  saw  it  in  his 
vision.  In  evidence  of  this  it  is  enough  to  note  that  he  speaks 
from  the  point  of  view  of  one  who  is  in  this  world,  while  his 
narrative  is  a  revelation  of  the  other  world. 

4.  It  is  a  revelation  of  God's  plans  and  purposes  as  in- 
dicated in  the  opening  verses. 

5.  Symbolic  figures  and  numbers  are  very  common,  A. 
Figures:  candlesticks  and  stars  i:i2,  i:i6,  i:20,  living  creatures 
iv:6-8,  horses  vi:2,  4,  5,  8,  locusts  ix:3,  the  woman  xiin, 
dragon  xii:3,  the  great  beast  xiiin,  another  beast  xiii : 1 1 ,  the 
woman  and  beast  xvii:3,  etc.,  B.  Numbers:  seven  is  very  com- 
mon i:20,  v:i,  6,  viiin,  6,  etc.,  x:3,  etc.,  three  viii  113,  four 
iv:6,  viin,  twelve  vii  15-8,  xii:i,  ten  xiiin,  xvii:3,  etc.,  and 
larger  numbers  which  are  mostly  multiples  of  these,  as  twenty- 
four,  one  hundred  and  forty-four  thousand,  etc. 

6.  Angels  vii :i,  viii:2,  x:i,  xiv:6,  8,  9,  15,  17,  18,  xv:6, 
etc.  Angels  accompany  the  seer  and  show  him  sights,  and  assist 
him  to  understand  them,  iv:i,  xixno,  xxi:g,  xxii:8,  etc. 

7.  Its  aim  and  purpose  is  plainly  in  accord  with  those  of 
apocalyptic  literature  generally,  to  encourage  faith  and  endur- 
ance in  the  midst  of  severe  trial,  i:i-3,  ii:5-7,  10,  1 1,  16,  17, 
25-29,  iii:2,  3,  5,  9-13,  18-22,  vi:9,  11,  vii:4,  14-17,  xiii:io, 
xiv:i2,  13,  xxn-3,  xxi,  xxii,  etc. 

In  addition  to  these  well  defined   points  of  relationship  to 

28 


The  Revelation  of  John  as  an  Apocalypse  29 

Jewish  apocalyptic  literature  there  are  some  notable  points  of 
unlikeness. 

1.  The  book  is  not  pseudonymous.  The  author  plainly 
designates  himself  at  the  beginning  and  end  of  the  book  (i:i,  4, 
9,  xxii:8).  If  this  were  a  pseudonymous  designation  it  is  rea- 
sonable to  suppose  that  the  writer  would  be  careful  to  describe 
himself  as  John  the  son  of  Zebedee,  or  in  some  such  way.  As 
he  does  not  do  this,  and  as  John  was  a  very  common  name  in 
later  Judaism,  the  New  Testament,  and  the  early  church,  we 
conclude  that  he  is  giving  his  own  name  as  that  of  the  actual 
author.  Furthermore  he  calls  his  work  a  prophecy  (i:3)  and  as 
he  is  conscious  of  drawing  his  inspiration  direct  from  Christ  and 
His  angel  he  has  no  need  to  hide  his  identity  behind  the  name  of 
any  biblical  saint. 

2.  This  prophetic  spirit  finds  particular  expression  in  the 
letters  to  the  seven  churches.  While  these  occupy  a  distinctly 
apocalyptic  setting  their  spirit  and  purpose  is  distinctly  proph- 
etic. It  is  with  actual  conditions  in  the  Christian  communities 
that  they  deal,  and  the  praise,  blame,  encouragements,  and 
warnings  which  they  convey  are  given  with  so  much  discern- 
ment and  earnestness,  and  the  calls  to  repentance  are  so  strong 
that  we  feel  the  prophetic  spirit  in  them  all. 

3.  It  is  very  difficult  to  determine  the  date  and  other  cir- 
cumstances connected  with  the  issuance  of  the  Jewish  apocalyp- 
ses. But  our  apocalypse  plainly  announces  its  author  and  des- 
tination and  its  date  is  sufficiently  clear  to  enable  us  to  determine 
it  within  two  or  three  decades. 

4.  Our  apocalypse  differs  from  the  Jewish  apocalypses  in 
that  it  is  distinctly  Christian,  though  doubtless  our  author  drew 
heavily  on  Jewish  sources.  The  Jewish  apocalypse  presents  a 
narrow  sphere  of  Jewish  national  hopes  and  an  uncertain  and 
unrealized  idea  of  a  Jewish  Messiah  but  little  or  none  of  the 
finer  spirit  of  patient  endurance.  Our  book,  on  the  other  hand, 
exhibits  a  society  whose  sphere  is  the  world  and  whose  goal  is 
its  conquest.  For  it,  Jesus  Christ  is  victorious,  ascended,  and 
glorified ;  and  its  religious  spirit  is  one  of  patient  suffering, 
unflagging  faith,  love  of  the  brethren,  hatred  of  evil,  and  uncon- 
querable hope. 

From  these  considerations  it  is  evident  that  our  book  stands 
in  a  class  by  itself,  and  far  excels  in  merit  any  other  writing 
of  its  kind. 


IV 

THE    HISTORICAL   SETTING   OF   THE   APOCALYPSE   OF   JOHN 

Throughout  the  whole  of  the  first  Christian  century  the 
Roman  Empire  held  almost  undisputed  sway  over  the  whole  of 
the  civilized  world  as  it  was  then  known.  All  northern  Africa, 
all  western  Asia,  and  all  southern  and  western  Europe,  includ- 
ing Britain,  was  then  included  in  its  dominions. 

In  religious  matters  the  Empire  was  from  one  point  of  view 
very  generous  and  from  another  exceedingly  strict.  On  the  one 
hand  the  religion  of  Rome  was  paganism  and  each  province  kept 
its  own  deities  and  its  own  system  of  worship.  On  the  other 
hand,  as  time  went  on  Roman  authorities  came  to  see  that  one  of 
the  strongest  forces  to  hold  together  the  various  elements  in  the 
Empire  was  religion.  The  ambitious  nature  of  Augustus 
(Octavianus)  led  him  to  be  designated  as  "Pontifex  Maximus" 
and  it  required  only  another  step  to  reach  the  stage  when 
emperors  were  considered  divine  and  worshipped  as  gods.  The 
fundamental  purpose  of  the  Roman  poet  Virgil  in  his  great 
epic,  "The  Aeneid"  was  to  show  that  the  emperors  were  de- 
scendants from  the  gods;  therefore  they  were  proper  subjects 
of  worship,  and  as  the  Emperor  was  the  official  head  and  the  vis- 
ible expression  of  the  Empire,  loyalty  to  the  Empire  and  worship 
of  the  Emperor  came  to  be  closely  related  and  in  many  cases 
practically  the  same  thing. 

The  attitude  of  the  Empire  to  Christianity  in  the  early 
decades  of  its  existence  was  on  the  whole  generous.  Christi- 
anity seems  to  have  been  tolerated  and  protected  as  a  Jewish  sect, 
though  occasionally  its  leaders  found  themselves  imprisoned  (as 
Paul  on  various  occasions)  or  forced  to  defend  themselves  in 
Roman  courts  or  before  Roman  officials,  and  some  even  suffered 
death.  It  is  to  be  noted,  however,  that  in  this  period  these 
difficulties  and  hardships  were  due,  not  to  any  settled  policy  of 
opposition  to  Christianity  on  the  part  of  the  Empire,  but  to  the 
opposition  of  the  Jews  or  others  with  whom  the  representatives 
of  Christianity  came  in  contact. 

In  the  reign  of  the  Emperor  Nero,  however,  the  Empire  as- 
sumed  a  different  attitude  to  Christianity;    and   as  this  atti- 

30 


The  Historical  Setting  of  the  Apocalypse  of  John         31 

tude  is  due  chiefly  to  Nero  himself  we  must  look  for  a  moment 
at  him  and  his  reign. 

Nero  was  the  son  of  Domitius  and  Agrippina  and  was  born 
in  37  A.  D.,  both  his  parents  belonging  to  the  family  of  the 
Caesars.  Agrippina  was  a  very  ambitious  woman  and  given 
to  the  use  of  strategy.  She  first  secured  her  own  marriage  to 
her  uncle,  the  Emperor  Claudius,  and  then  the  betrothal  of 
Nero  to  Octavia,  the  daughter  of  Claudius,  and  later  the 
adoption  of  Nero  as  the  son  of  Claudius  and  his  successor  on 
the  throne.  On  the  death  of  Claudius  in  54  A.  D.  through  the 
strategy  of  Agrippina  Nero  was  allowed  to  take  the  throne. 
During  the  early  years  of  his  reign  his  advisors  were  good 
and  his  rule  beneficent  so  that  he  won  much  personal  favor, 
though  even  then  he  exhibited  qualities  which  were  far  from 
commendable,  being  given  to  vanity,  adulterous  amours,  and 
nocturnal  escapades  in  which  he  committed  outrages  on  peace- 
ful citizens.  But  in  58  A.  D.  he  fell  under  the  influence  of 
Poppaea,  a  Jewess,  the  wife  of  Otho  (afterwards  emperor) 
who  aspired  to  be  empress  herself  and  became  the  chief  cause 
of  his  complete  demoralization  and  many  crimes.  The  appoint- 
ment of  evil  men  to  positions  of  influence,  the  removal  and 
murder  of  influential  senators,  the  vile  and  shameless  character 
of  imperial  orgies,  the  divorce  and  banishment  of  Octavia 
through  the  evidence  of  perjured  witnesses  and  later  her  mur- 
der, Nero's  espousal  of  Poppaea  and  bestowal  on  her  of  the 
title  of  Augusta,  the  unrestrained  extravagance  and  consequent 
financial  embarrassment  relieved  by  oppressive  taxation  and 
confiscation  of  the  property  of  wealthy  citizens  who  were  charg- 
ed with  treason,  and  the  exhibition  of  Nero  himself  on  the 
stage, — all  showed  how  corrupt  his  rule  had  become  and  how 
vile  his  private  life  had  grown. 

As  Nero  was  the  Caesar  to  whom  St.  Paul  appealed  (Acts 
xxvni)  his  relation  with  the  Christians  began  early.  It  is 
probable,  though  not  certain,  that  St.  Paul  was  tried  by  him  in 
person  and  the  common  view  is  that  he  was  acquitted.  But  in 
A.  D.  64  the  toleration  of  the  Empire  to  the  Christians  ceased. 
A  great  fire  raged  for  nine  days  in  July  of  that  year  totally 
destroying  three  and  partially  destroying  seven  of  the  fourteen 
districts  of  the  city.  Nero  himself  was  commonly  blamed  as 
the  cause  of  the  conflagration  but  whether  guilty  or  not  has 
never  been  proven.     Nero,  however,  blamed   the  Christians, 


32  The  Revelation  of  John 

many  of  whom  were  brought  to  trial  and  convicted  not  so  much 
of  incendiarism  as  of  hatred  of  the  human  race.  The  sentence 
of  conviction  was  most  brutally  executed,  some  were  covered 
with  the  skins  of  wild  beasts  and  worried  to  death  by  dogs  while 
others  were  covered  with  pitch  and  set  on  fire  at  night  to 
illumine  Nero's  gardens.  In  this  persecution  under  Nero  we 
recognize  a  step  in  the  development  of  the  Imperial  policy 
against  the  Christians  from  persecution  for  alleged  particular 
crimes  to  persecution  because  they  were  Christians,  though 
just  when  this  stage  was  completed  is  a  disputed  point. 

In  A.  D.  65  a  conspiracy  was  organized  to  depose  Nero,  but 
its  existence  was  disclosed  before  its  object  was  accomplished, 
and  its  leaders  were  put  to  death.  Then  a  reign  of  terror  fol- 
lowed. Almost  every  prominent  citizen  against  whom  any 
pretext  could  be  found  was  executed.  The  murderous  frenzy 
of  the  emperor  was  matched  by  the  callousness  of  the  public 
and  the  servility  of  the  senate  which  out  did  itself  in  voting 
divine  honors  to  Nero  and  to  Poppaea.  Amid  all  his  vices 
Nero  continued  to  be  a  devotee  of  art.  He  played  on  the  lyre, 
sang,  posed  as  an  orator,  wrote  poetry  and  gave  attention  to 
sculpture,  acted  on  the  public  stage  and  was  an  accomplished 
charioteer.  A  visit  to  Greece  in  A.  D.  66  gave  him  fresh  op- 
portunity to  exercise  both  his  murderous  frenzy  and  his  de- 
votion to  art.  While  the  slaughter  continued  in  Rome  many 
eminent  and  wealthy  citizens  in  Greece  shared  the  same  fate 
at  his  bidding.  At  the  Greek  games  which  were  crowded  into 
his  visit  he  found  opportunity  to  enjoy  what  appeared  to  be 
even  greater  appreciation  of  his  talents  then  he  had  received  at 
Rome,  for  every  notable  prize  was  awarded  him  so  that  he 
attained  the  coveted  distinction  of  universal  victor. 

On  his  return  to  Rome  he  found  strong  and  organized  op- 
position, but  it  was  then  too  late  to  stem  the  tide  of  insurrec- 
tion. A  conspiracy  had  been  formed  to  put  Galba  governor  of 
Hither  Spain  on  the  throne.  Nero  fled  in  disguise  from  the 
city  to  the  suburban  villa  of  a  faithful  friend  where  he  com- 
mitted suicide  to  avoid  a  more  ignominious  fate  as  emissaries 
of  the  senate  drew  near.  This  was  in  A.  D.  68.  So  obscure 
was  his  death  that  it  was  commonly  believed  that  he  had  not 
really  died  but  was  in  hiding  or  had  fled  to  Parthia  and  would 
appear  again  to  claim  the  throne  of  the  Empire.  Indeed  sev- 
eral pretended  Neros  arose  to  take  advantage  of  his  supposed 


The  Historical  Setting  of  the  Apocalypse  of  John         33 

survival  and  several  later  writers  refer  to  it. 

This  was  the  beginning  of  the  great  persecution  of  the 
Christians  by  the  state,  a  persecution  which  with  more  or  less 
interruption  lasted  for  two  hundred  and  fifty  years  until  Con- 
stantine  by  his  famous  edict  issued  in  313  A.  D.  brought  re- 
ligious freedom. 

In  general  it  may  be  said  that  during  the  latter  half  of  the 
first  century  A.  D.  the  Empire  was  at  the  zenith  of  its  power 
and  glory.  Its  conquest  and  rule  had  brought  much  benefit  to 
the  different  peoples  in  its  wide  dominions  and  made  the  advent 
and  progress  of  Christianity  possible.  But  while  at  the  acme 
of  its  excellence  internal  decay  and  disintegration  were  well 
advanced.  Riches  and  luxury  and  vice  were  perhaps  more 
common  than  ever  before  among  its  people.  Devotion  to  the 
old  religious  ideals  had  waned  and  the  only  thing  to  take  its 
place  was  the  worship  of  the  Emperor. 

In  as  much  as  the  Apocalypse  of  John  is  addressed  more 
particularly  to  Christians  in  the  Roman  province  of  Asia,  and 
especially  to  those  in  seven  cities  definitely  named  we  must 
survey  conditions  more  closely  there. 

The  Roman  province  of  Asia  between  50  and  100  A.  D. 
included  most  of  the  western  half  of  what  is  now  known  as  the 
peninsula  of  Asia  Minor.  It  comprised  Mysia,  Lydia,  Caria, 
a  large  part  of  Phrygia,  and  a  number  of  islands  off  the  west 
coast  in  the  Aegean  Sea.  The  province  as  thus  formed  was 
bounded  on  the  north  by  the  Sea  of  Marmora  and  Bithynia, 
on  the  east  by  Galatia,  on  the  south  by  Lycia,  and  on  the  west 
by  the  Aegean  Sea.  It  reached  inward  a  distance  of  some  three 
hundred  English  miles  from  the  coast  while  its  greatest  breadth 
north  and  south  was  about  two  hundred  and  sixty.  It  was 
one  of  the  wealthiest  and  most  populous  of  the  Roman  prov- 
inces as  well  as  one  of  the  most  loyal  to  the  Empire.  Augustus 
was  deified  as  the  Saviour  of  mankind  and  worshipped  most 
enthusiastically  in  public  and  in  private  as  God  incarnate. 
The  part  of  the  province  with  which  we  are  more  particularly 
concerned  was  watered  by  four  rivers,  the  Caicus,  Hermus, 
Cayster,  and  Maeander,  and  broken  by  three  ranges  of  hills, 
Sipylus,  Tmolus,  and  Messogis.  Asia  was  remarkable  for  the 
number  and  importance  of  her  cities,  Adramytium,  Alabanda, 
Apamea,  Ephesus,  Laodicea,  Pergamum,  Sardis,  Smyrna, 
Synnada?  Cyzicus,  Philomelium,  and  Tralles  were  all  import- 


34  The  Revelation  of  John 

ant,  while  many  others  were  worthy  of  note  such  as  Colossae, 
Dorylaeum,  Eumenia,  Hierapolis,  Magnesia,  Miletus,  Phila- 
delphia, Priene  and  Thyatira.  Among;  the  more  important 
towns  there  was  a  keen  rivalry,  several  claiming  the  dignity 
of  a  "metropolis,"  and  the  rank  and  title  of  "first  of  Asia." 

The  people  of  the  province  were  among  the  most  active 
intellectually  in  the  whole  Empire.  No  people  on  the  whole 
continent  of  Asia  were  hetter  educated,  more  highly  civilized 
or  more  completely  Hellenized.  In  most  of  the  western  part 
the  native  languages  had  disappeared  and  been  replaced  by 
Greek.  Religion  also  was  outwardly  Hellenized  in  the  cities, 
but  only  outwardly  as  the  original  ritual  and  character  was 
retained,  and  in  the  rural  districts  even  the  outward  form. 
There  was  much  of  unity  in  diversity  and  diversity  in  unity 
among  the  people.  Especially  was  there  diversity  in  race, 
language,  customs,  and  religion,  though  the  constant  aim  of 
the  Imperial  rule  was  to  make  out  of  the  many  diverse  ele- 
ments a  unified  Graeco-Roman  province.  No  attempt  was 
made  to  crush  out  the  different  languages,  though  Greek  was 
the  only  one  recognized,  nor  to  destroy  the  ancient  religious 
customs,  though  all  must  perform  the  required  religious  rites 
to  the  Emperor.  Ultimately  the  attempt  at  unification  proved 
unsuccessful. 

The  persecution  of  the  Christians  in  the  province  was  really 
the  attempt  to  enforce  this  unifying  process  in  matters  of  re- 
ligion. The  Jews  were  an  important  element  in  the  popula- 
tion of  the  province  and  among  them  there  was  always  a  certain 
unity  of  feeling.  They  were  resident  aliens  who  for  purposes 
of  trade  or  otherwise  remained  often  for  long  periods,  and 
Jews  who  had  acquired  the  franchise  and  freedom  of  Roman 
citizenship.  But  the  Jewish  religious  scruples  were  always 
respected,  though  this  exception  was  a  continued  pain  to  the 
Hellenic  citizens.  Then  from  the  time  of  Paul's  missionary 
journeys  there  was  an  influential  and  growing  body  of  Chris- 
tians in  all  the  chief  centres  and  many  of  the  more  obscure 
places  and  smaller  towns  of  the  province.  Asia  Minor  after- 
wards became  the  stronghold  of  Christianity.  While  sufficient- 
ly numerous  and  influential  to  force  recognition  from  their 
pagan  neighbors,  the  Christians  were  yet  far  from  attaining  the 
ideal  of  excellence  which  they  should  have  reached,  as  a  study 
of  the  seven  letters  in  the  Apocalypse  will  show.    All  the  evi- 


The  Historical  Setting  of  the  Apocalypse  of  John         35 

dence  we  have  goes  to  show  that  no  exception  was  made  for  the 
Christians  as  for  the  Jews  in  religious  matters.  Everywhere 
in  Asia  the}'  found  themselves  in  conflict  with  a  paganism  which 
entered  every  phase  of  the  life  of  the  people.  Indeed  their  re- 
fusal to  comply  with  the  outward  legal  forms  of  the  state  re- 
ligion was  the  immediate  cause  of  the  persecutions  they  suffered. 
Then  there  were  the  pagans,  differing  according  to  their  race 
and  religious  association  and  their  contact  with  Greek  and 
Roman  influences,  and  many  degraded  from  practises  loathsome 
and  vile  in  the  extreme.  These  elements,  pagan,  Jewish,  and 
Christian  entered  into  the  life  of  the  larger  cities  and  more  im- 
portant towns.  Those  who  made  up  the  Christian  churches 
came  invariably  from  one  or  more  of  these  three  classes.  1. 
The  children  of  Christian  parents  who  were  thus  all  their  lives 
Christians.  There  would  be  a  few  of  these  as  early  as  A.  D 
70  and  a  considerable  percentage  of  them  in  the  Church  by  the 
close  of  the  century.  2.  The  Jews  who  had  embraced  Christ 
and  became  Christians.  These  would  be  familiar  with  the 
Synagogue  and  its  services  and  in  some  ways  were  the  best 
prepared  to  be  the  strength  and  support  of  the  Christian  com- 
munities. 3.  Then  there  were  the  pagans  that  had  received  the 
gospel.  Everywhere  in  the  province  of  Asia,  Christianity  found 
itself  opposed  to  the  Jewish  and  pagan  systems,  both  of  which 
were  deeply  rooted  in  the  interests  of  their  respective  classes  of 
people  and  affected  their  entire  spheres  of  life. 

We  can  see  how  slowly  but  certainly  things  were  shaping  for 
a  great  religious  conflict  in  the  province  of  Asia.  As  time  went 
on  it  was  becoming  continually  more  evident  that  the  new 
religion  must  measure  itself  with  the  old  in  a  life  and  death 
struggle.  This  conflict  had  emerged  when  the  Apocalypse  was 
written.  While  the  same  thing  in  a  general  way  took  place 
wherever  the  Gospel  was  preached  and  received,  the  province 
of  Asia  was  the  great  battle  ground,  because  it  was  the  meeting 
place  of  east  and  west  and  the  place  where  Christianity  ob- 
tained its  first  great  foothold. 

It  was  not  merely  a  conflict  between  a  new  religion  and  an 
old  for  supremacy  but,  as  the  writer  of  the  Apocalypse  and  the 
little  Christian  Church  saw  it,  two  empires  that  were  engaged 
in  deadly  conflict ;  on  the  one  hand  there  was  the  Kingdom  of 
Christ,  of  which  the  Christian  Church  was  the  earthly  embodi- 
ment and  expression,  and  on  the  other  there  was  the  world 


36  The  Revelation  of  John 

power  of  Rome.  The  Empire  stood  behind  paganism  as  its 
strength  and  support  and  thus  as  the  power  and  expression  of 
Satan  in  the  world.  The  great  conflict  therefore  appears  as  a 
conflict  between  God  and  Satan,  Christ  and  Anti-Christ;  and 
while  the  strife  is  a  long  one,  the  ultimate  issue  in  the  mind 
of  the  seer  is  never  in  doubt.  Christ  will  triumph  over  all 
His  enemies  and  come  off  more  than  conqueror.  The  Book 
of  Revelation  is  a  vivid  picture  of  the  combatants  and  the  con- 
flict, as  well  as  a  prophecy  of  the  outcome. 


ITS    AUTHOR 

The  Apocalypse  of  John  clearly  indicates  its  author  in  chap- 
ter i:  I,  4,  9,  and  xxii:  8.  This  however  merely  informs  us 
that  his  name  was  John,  but  does  not  enable  us  certainly  to 
identify  him  with  any  one  of  the  many  persons  of  that  name. 
He  does  indeed  call  himself  the  servant  of  Jesus  Christ  and 
says  that  he  was  in  the  isle  which  is  called  Patmos  for  the 
word  of  God  and  the  testimony  of  Jesus  Christ.  By  this  expres 
sion  he  seems  to  mean  that  he  was  there  because  he  had  borne 
testimony  to  Christ,  and  therefore  had  been  a  consistent  active 
Christian  condemned  to  exile  for  a  definite  or  indefinite  period. 
He  also  appears  to  claim  the  rank  and  authority  of  a  prophet 
(xxii:  9).  John  was  a  very  common  name  in  the  first  century' 
of  our  era ;  at  least  five  different  persons  are  thus  designated  in 
the  New  Testament.  From  early  times  the  prevailing  opinion  has 
been  that  the  author  of  the  Apocalypse  was  the  son  of  Zebedee 
and  one  of  the  twelve  apostles  of  our  Lord,  but  the  evidence 
as  it  has  come  down  to  us  is  by  no  means  conclusive.  A  sup- 
posed "John  the  Elder"  has  from  early  times  been  recognized 
as  the  author,  but  it  has  been  as  hard  to  determine  who  he  is  as 
to  identify  the  author  of  our  book.  Indeed  the  only  safe  con- 
clusion is  that  to  which  most  scholars  have  come,  namely  that 
we  cannot  identify  the  author  beyond  his  own  statements  at  the 
beginning  and  end  of  his  book.  A  few  scholars  have  taken  the 
position  that  the  book  is  pseudonymous,  but  that  view  seems 
hardly  tenable  as  in  that  case  it  would  seem  only  natural  that 
the  writer  would  declare  his  identity  with  the  apostle  of  the 
same  name  as  do  the  writers  of  the  apocryphal  apocalypses  of 
Paul  and  John. 


37 


VI 

ITS    DATE 

There  is  almost  universal  agreement  that  the  Apocalypse  was 
written  in  the  last  third  of  the  first  Christian  century,  but 
whether  near  the  beginning  of  it  or  towards  the  close  has  been 
a  much  disputed  point.  The  consensus  of  opinion  in  the  early 
Christian  Church  was  that  it  was  written  in  the  closing  years 
of  the  reign  of  the  Emperor  Domitian,  say  90-96  A.  D.  while 
some  later,  though  still  ancient,  writers  hold  that  it  was  writ- 
ten during  the  reign  of  Claudius,  Nero,  or  Trajan.  The  chief 
arguments  on  which  a  conclusion  must  be  based  are  the  follow- 
ing: (A.)  The  condition  of  the  churches  as  indicated  in  the 
epistles  to  the  seven  churches.  (B.)  The  general  historical 
situation  in  the  Empire  and  the  province  of  Asia  as  indicated 
or  implied  in  the  book.  (C.)  Some  who  assume  the  unity  of 
the  book  and  believe  that  it  was  written  by  the  same  person  as 
the  Fourth  Gospel  maintain  that  the  Apocalypse  is  the  earlier 
because,  as  they  say,  less  developed  in  style  and  thought  than 
the  Gospel.     (D.)      The  testimony  of  early  Christian  writers. 

With  regard  to  these  points  it  may  be  said  that  they  seem  to 
point  clearly  to  the  later  date,  though  fresh  evidence  may  be 
discovered  any  time  that  will  reverse  this  conclusion.  The  con- 
dition of  the  churches  in  the  province  as  indicated  in  the  book 
generally  and  in  chapter  ii — iii  in  particular  appears  to  present 
aspects  that  had  not  begun  to  emerge  in  the  time  of  Paul's 
missionary  journeys  nor  even  when  he  wrote  his  epistles  to  the 
churches  there.  The  general  historical  situation  implied  or 
presented  is  one  that  our  present  knowledge  does  not  enable  us 
to  discover  in  that  part  of  the  Empire  until  the  closing  years  of 
the  reign  of  Domitian.  The  testimony  of  early  Christian 
writers  is  almost  unanimous  for  the  later  date  while  the  uncer- 
tainty regarding  the  authorship  of  the  book  makes  it  impossible 
to  compare  it  with  the  Fourth  Gospel. 


38 


VII 


ITS    UNITY 


Is  the  Apocalypse  of  John  as  it  lies  before  us  a  literary  unity 
or  can  we  find  in  it  distinct  evidence  of  two  or  more  different 
authors? 

For  dual  or  multiple  authorship  it  is  argued;  (A.)  that  as 
prophetic  books  such  as  Isaiah  and  Zechariah  and  apocalypses 
such  as  Enoch  are  of  composite  authorship,  we  may  expect  to 
find  the  Book  of  Revelation  composite  also;  (B)  want  of 
formal  and  material  connection  showing  itself  in  distinctive 
breaks  like  these  at  iii:  22,  vii:  17,  xi:  19,  xiii:  18,  xiv:  20,  xvi: 
21 ;  (C.)  the  repetitions  of  the  same  thing  in  different  connec- 
tions, e.  g.,  the  144,000  in  vii:  4ft  and  xiv:  iff,  the  Beast  in 
xiii:  iff  and  xvii,  the  New  Jerusalem  in  xxi:  2  and  xxii:  9, 
the  Lamb  in  v:  6  and  xiv:  1,  (D.)  the  Last  Judgment  appearing 
at  two  widely  separated  points  in  the  development  of  the  book, 
i.  e.,  at  xiv:  14  ff  and  xxii:  nff;  (E.)  different  conceptions 
of  Christ  revealed  in  i:  13ft,  v:  6,  xiv:  14,  etc.,  and  of  the 
Church  in  xii:  iff,  xvii:  7,  xxi:  2,  etc.;  (F.)  the  different  dates 
apparently  implied  in  different  parts  of  the  book  such  as  xi: 
iff,  xiii:  18,  xvii:  iof. 

On  the  other  hand  the  evidences  of  unity  of  authorship  are 
numerous  and  unmistakable.  Among  these  are:  (A.)  The 
beginning  and  end  claims  to  be  from  the  same  author,  i:  1,  4, 
9,  xxi:  2,  xxii,  while  the  same  person  seems  to  be  indicated  in 
various  other  places  through  the  book,  e.  g.  i:  10,  12,  17,  19, 
iv:  1,  2,  4,  v:  1,  2,  4,  5,  6,  11,  13,  vi:  1,  2,  3,  5,  6,  7,  8,  9,  12, 
vii:  1,  2,  4,  9,  i3^}4-,  vi";3  J3,  ix:  1,  13,  16,  17,  x:  1,  4,  5,  8, 
9,  10,  11,  xi:  1,  xii:  10,  xiii:  1,  2,  3,  11,  xiv:  1,  2,  6,  13,  14,  xv: 
1,  2,  5,  xvi:  1,  5,  7,  13,  xvii:  1,  3,  6,  7,  8,  15,  18,  xviii:  1,  4,  xix: 
1,  6,  9,  10,  11,  17,  19,  xx :  1,  4,  11,  12,  xxi:  1,  2,  3,  6,  9,  10, 
15,  22,  xxii:  1,  6,  9,  10.  (B.)  This  is  seen  also  in  a  similarity 
of  phraseology,  e.  g.  i :  1  and  iv :  1  and  xxii :  6,  i :  3  and  xxii :  7, 
i:  3  and  xxii:  10,  i:  8  and  xxi:  6  and  xxii:  12,  i:  17  and  xxii: 
13,  ii:  7  and  xxii:  17,  ii:  7,  11,  17,  26,  iii:  5,  12,  21  and  xxi:  7, 
ii:  11  and  xx:  6,  14  and  xxi  8,  ii:  28  and  xxii:  16,  iii:  11  and 
xxii:  12,  iii:  12  and  xxi:  2,  i:  10  and  iv:2,  iv:  6  and  xv:  2, 

39 


40  The  Revelation  of  John 

v:  5  and  xxii:  16,  v:  10  and  i:  6,  ix:  I  and  xx:  i,  x:  I  and 
i:  I4f,  xi:  I  and  xxi:  15,  xi:  7  and  xvii:  8,  xii:  9  and  xx:  2,  xiv: 
13  and  ii:  7  etc.,  xiv:  14  and  i:  13,  xv:  6  and  i:  13,  xvi:  15  and 
iii:  3,  xvii:  1  and  xxi:  9,  xix:  12  and  i:  14.  These  instances, 
with  others  that  might  be  given,  offer  strong  indication  that  the 
same  hand  has  been  busy  throughout  the  book,  and  that,  it 
would  seem,  can  hardly  be  other  than  the  person  named  as  the 
author  in  i:  1,  4,  9,  xxi:  2  and  xxii:  8.  (C.)  Certain  unusual 
words  and  forms  occur  and  are  frequently  repeated,  e.  g., 
aftvaaos  in  chapters  ix,  xi,  xvii,  xx,  aStKdv  to  hurt  in  ii,  vi,  vii, 
ix,  xi,  xxii,  fiaaaviapjos  in  ix,  xiv,  xviii,  SiaSrjpu  in  xii,  xiii,  xix, 
SpdKojv  in  xii,  xiii,  xvi,  xx,  evayyzXL&iv  in  x,  xiv,  ®povo<;  in  i,  ii, 
iii,  iv,  v,  vi,  vii,  viii,  xi,  xii,  xiii,  xiv,  xvi,  xix,  xx,  xxi,  xxii, 
Kadfxa  in  vii,  xvi,  k/w'otciAAos  in  iv,  xxii,  /aeyio-rav  in  vi,  xviii, 
fiecrovpdvrjfjia  in  viii,  xiv,  xix,  fioXvveiv  in  iii,  xiv,  o'lKovfiAvr)  in 
iii,  xii,  xvi,  iravTOKparup  in  i,  iv,  xi,  xv,  xvi,  xix,  xxi,  ovvkolvu)V€lv 
— vos  in  i,  xviii,  <r<£a£eu'  in  v,  vi,  xiii,  xviii,  </>ap/xa/aa,  4>dpfiaKov, 
<t>appLaKo<;  in  ix,  xviii,  xxi,  xxii,  <f>idX.y)  in  v,  xv,  xvi,  xxi,  xapay//,a 
in  xiii,  xiv,  xvi,  xix,  xx.  (D.)  The  number  seven  occurs 
very  frequently  throughout  the  book,  e.  g.,  seven  churches  i:  4, 
11,  20,  ii:  1,  iii:  22,  seven  stars  i:  16,  20,  seven  lamps  i:  12, 
20,  iv:  5,  seven  seals  v:  1,  seven  horns  and  seven  eyes  v:  6, 
seven  spirits  of  God  v:  6,  seven  angels  and  seven  trumpets 
viii:  2,  seven  thunders  x:  3,  seven  heads  xiii:  1,  seven  angels 
having  seven  last  plagues  xv:  1,  xvii:  1,  xxi:  9,  seven  golden 
bowls  xv :  7,  xvii:  1,  seven  heads  xvii:  3,  9,  seven  kings  xvii: 
10.  Similarly  but  to  a  less  degree  the  numbers  three,  ten,  and 
twelve  with  their  powers.  (E.)  There  are  many  words  and 
phrases  that  indicate  a  continuity  of  thought,  e.  g.  "Before 
his  throne"  in  i:  4  anticipates  the  vision  in  chap.  iv.  "After 
this  I  looked,"  in  iv:  1  connects  what  follows  with  what  pre- 
cedes; "him  that  sat  on  the  throne"  in  v:  1  shows  that  he  still 
has  in  mind  the  throne  and  its  occupant  of  chap,  iv;  similarly 
"the  Lamb  opened  one  of  the  seals"  connects  chap,  vi  with  v: 
6,  12;  the  throne,  the  elders,  and  the  Lamb  are  still  before  him 
in  vii:  9-17;  in  viii:  1  we  find  "the  seventh  seal"  expanding 
into  "the  seven  trumpets"  but  when  the  seventh  trumpet  is 
sounded  in  xi:  15  the  twenty-four  elders  of  iv:  4  are  still  prom- 
inent (vs.  16)  ;  it  seems  reasonable  to  believe  that  the  phrase 
"in  the  heaven"  of  xii:  1  points  to  the  same  vision  as  the  same 
phrase  in  iv:  1,  in  xiv:  3  the  figures  of  the  throne,  beasts,  and 


Its  Unity  4I% 

elders  of  chap  iv  are  still  in  plain  view,  thus  showing  that  there 
is  yet  no  break  in  the  scene  although  it  has  been  changing  con- 
tinually; the  beast  of  xv:  2  seems  to  be  the  same  as  that  of 
xiii :  i ;  the  four  beasts  of  xv :  7  are  evidently  the  same  as  iv : 
6;  xvi:  2  and  10  shows  that  the  features  of  xiii:  15-17  are  still 
present;  xvii:  1  shows  that  what  follows  is  connected  with  xv: 
6  and  xvi:  1;  Babylon  of  xvii:  5  appears  to  be  the  same  as 
Babylon  of  xiv:  8  and  xviii:  2  and  xviii:  21 ;  the  beast  of  xix: 
19  appears  to  be  the  same  as  that  of  xiii:  iff  and  the  false 
prophet  of  xix:  20  the  same  as  the  second  beast  of  xiii:  I  iff; 
the  dragon  of  xx:  2  appears  to  be  the  one  of  xii:  3ft;  xx:  10 
connects  us  with  xix:  20;  xxi:  5  and  xxii:  3  show  us  that  the 
throne  and  its  occupant  of  chap,  iv  are  still  in  view;  while 
xxii:  16  links  the  last  sentences  of  the  book  with  the  first  in 
i:  4.  Many  other  points  might  be  mentioned  but  these  are 
surely  enough  to  show  that  the  narrative  of  the  book  is  such 
as  to  stamp  it  as  the  work  of  one  author.  We  may  then  say 
that  throughout  the  book  claims  to  be  the  work  of  one  author, 
John,  and  that  claim  is  strongly  substantiated  by  the  language 
and  trend  of  thought  of  the  book. 

In  view  of  these  facts  what  must  be  our  conclusion?  To 
the  mind  of  the  present  writer  only  one  conclusion  is  reasonably 
possible, — that  the  book  throughout  in  its  present  form  is  the 
work  of  one  author.  This  does  not  exclude  the  probability 
that  the  author  drew  largely  on  the  Old  Testament  and  Jewish 
apocalypses  for  his  material,  nor  the  possibility  of  the  book  as  we 
have  it  being  a  revision  by  a  later  hand  than  that  of  the  original 
author,  nor  the  possibility  that  some  portions  were  written 
earlier  than  others.  As  for  the  supposed  indications  of  dual  or 
multiple  authorship,  they  can  be  easily  explained,  though  not 
fully  or  satisfactorily  until  the  interpretation  of  the  book  as  a 
unity  has  been  reached.  The  fact  that  other  prophetic  and 
apocalyptic  books  are  known  to  be  of  composite  authorship 
would  not  be  a  reason  for  asserting  positively  that  ours  was  of 
the  same  character  though  it  would  be  a  good  reason  for  sus- 
picion in  the  matter.  The  so-called  breaks  in  the  narrative  are 
almost  inevitable  in  a  book  of  this  sort  and  are  to  be  explained, 
not  as  indicating  different  authorship,  but  as  marking  a  trans- 
ference of  the  author's  attention  from  one  feature  to  another  of 
the  continually  changing  scenes  that  he  is  describing.     This 


42  The  Revelation  of  John 

will  appear  more  clearly  in  the  exposition  and  explain  as  well 
the  so-called  repetitions.  Surely  the  same  author  may  view 
Christ  and  the  Church  from  different  angles  and  refer  to  events 
of  different  dates.  It  is  hoped  that  careful  reading  of  the  ex- 
position will  convince  the  reader  that  this  is  the  case. 


VIII 

ITS  DESTINATION  AND  PURPOSE 

The  destination  of  the  Revelation  of  John  is  clearly  indicated 
in  i :  4,  11  as  the  Christian  churches  in  seven  of  the  cities  of  the 
Roman  Province  of  Asia,  viz.  Ephesus,  Smyrna,  Pergamum, 
Thyatira,  Sardis.  Philadelphia,  and  Laodicea.  But  there  are 
some  indications  that  the  author  had  in  mind  a  wider  circle  of 
readers  as  well.  The  expressions,  "to  show  to  his  servants" 
in  i:  1,  "he  that  reads  and  they  that  hear"  i:  3,  "He  who  has 
an  ear  let  him  hear  what  the  Spirit  says  to  the  churches"  ii :  7, 
11,  17,  29,  iii:  6,  13,  22,  "to  show  to  his  servants"  xxii:  6,  "he 
who  keeps  the  words"  xxii:  7,  "they  that  wash  their  robes" 
xxii:  14,  "to  testify  to  you  these  things  for  the  churches"  xxii: 
16.  "him  that  hears  ...  is  thirsty  .  .  .  one  that 
will  .  .  .  everyone  that  hears,"  xxii:  17,  18,  seem  to  point 
in  this  direction  and  to  indicate  that  while  primarily  the 
churches  named  were  the  ones  to  which  the  book  was  addressed, 
he  thought  it  might  reach  Christians  in  the  province  generally 
and  even  throughout  the  world.  And  this  conclusion  receives 
some  confirmation  when  we  study  the  reason  for  the  selection 
of  these  particular  seven  churches. 

Tlie  purpose  of  the  book  is  plainly  indicated  in  i:  1-3,  "to 
show  to  his  servants  what  must  quickly  come  to  pass."  (Also 
xxii:  6).  We  note  that  with  the  exception  of  the  first  three 
verses  the  book  is  in  the  form  of  a  letter,  and  really  bears  all  the 
characteristics  of  a  letter  as  letters  were  written  in  those  days, 
indicating  at  the  beginning  who  is  the  writer  and  to  whom  it  is 
written  (i:  4).  It  consists  wholly  of  visions  and  revelations 
which  he  has  seen  and  has  been  commanded  (i:  11)  with  one 
exception  (x:  4)  to  write  in  a  book  and  send.  While  it  is  an 
apocalypse  it  is  therefore  an  epistle  also.  In  the  first  three  chap- 
ters special  reference  is  made  to  the  internal  condition  of  the 
churches  in  the  seven  cities  mentioned,  which  were,  no  doubt, 
similar  to  those  of  the  province  generally.  From  the  beginning 
of  chap,  iv  to  the  end  of  the  book  it  is  the  external  circumstances 
that  the  church  as  a  whole  has  to  meet  that  are  continually  in 
view.    When  we  consider  these  facts,  and  bear  in  mind  the  his- 

43 


44  The  Revelation  of  John 

torical  circumstances  we  see  that  the  author's  real  purpose  is  to 
strengthen  the  faith  of  the  Christians  and  thus  cheer  them  in 
their  great  struggle  with  the  pagan  and  Imperial  forces.  He 
will  let  them  know  the  real  character  of  their  opponents  and 
assure  them  that  in  spite  of  their  apparently  despotic  sway  their 
downfall  is  certain,  and  right  and  truth  and  Christ  will  surely 
prevail.  He  must,  however,  write  in  a  way  that  his  enemies 
will  not  understand  for  if  they  did  it  would  bring  down  more 
terrible  sufferings  than  even  those  which  they  were  otherwise 
called  upon  to  endure.  He  therefore  selects  the  apocalypse  as 
the  literary  form  best  suited  to  his  purpose;  but  this  makes  the 
work  of  the  modern  interpreter  of  the  book  especially  difficult. 


IX 

ITS  SYMBOLISM 

Like  other  apocalyptic  writings  the  Apocalypse  of  John 
abounds  in  imagery  and  numbers  used  in  a  symbolic  way. 
Throughout  the  Old  Testament  symbols  are  frequently  used 
and  many  of  the  symbols  used  by  our  author  were  evidently 
suggested  by  the  Old  Testament,  though  some  are  original  and 
new.  All  departments  of  nature  and  life  are  drawn  upon. 
Sometimes  the  imagery  is  not  symbolism  at  all  but  is  intended 
to  give  color  to  the  scene ;  often  when  it  is  symbolic  its  meaning 
is  so  clear  that  it  can  scarcely  be  misunderstood,  while  in  other 
cases  there  is  room  for  considerable  difference  of  opinion  and 
the  interpretation  is  uncertain. 

Numbers  occur  very  frequently  in  the  book,  2,  3,  3^2,  4,  5, 
6,  7,  10,  12,  24,  42,  144,  666  (6r  perhaps  616),  1,000,  1,260, 
1,600,  7,000,  12,000,  144,000,  100,000,000,  200,000,000.  Of 
these  seven  is  by  far  the  most  frequent,  then  twelve,  ten,  and 
four  occur  often,  and  many  of  the  larger  numbers  are  multiples 
of  them.  The  number  seven  to  the  Hebrew  denoted  comple- 
tion, while  ten  is  a  round  number,  and  three  and  a  half  is  a 
broken  seven.  While  a  Hebrew  origin  is  claimed  for  the  sym- 
bolism of  the  Apocalypse  we  must  also  remember  that  pagan 
religion,  literature,  and  art  in  Proconsular  Asia  in  John's  time 
were  largely  symbolic  and  that  it  may  have  been  very  desirable 
to  provide  the  Church  with  a  counteracting  symbolism. 


45 


ITS   CONTENTS  AND  PLAN 

The  Book  of  Revelation  is  really  an  apocalypse  in  the  form 
of  a  letter,  introduced  by  a  few  sentences  which  explains  its 
origin  and  purpose  in  a  way  so  striking  that  the  reader's  atten- 
tion is  at  once  arrested.  In  chap,  i:  1-3  we  have  this  introduc- 
tion: while  the  remainder  of  the  book  is  the  letter. 

In  the  letter  we  have  the  following  well  marked  divisions. 
Following  the  time,  place,  and  other  circumstances  we  have 
an  account  of  his  first  great  vision, — a  vision  of  Christ  in  the 
midst  of  the  churches.  Christ  Himself  is  here  the  prominent 
figure,  and  He  is  represented  as  risen  and  glorified.  The 
vision  is  partly  explained  to  John  who  is  smitten  prostrate  by 
its  magnificence  but  is  lifted  up  and  told  not  to  be  afraid,  but 
to  write  what  he  sees  and  send  it  to  the  seven  churches  of  Asia 
which  are  named.  A  special  message  is  sent  to  each  church, 
indicating  an  exact  knowledge  of  its  nature  and  circumstances 
as  well  as  a  keen  appreciation  of  its  merits  and  defects  coupled 
with  such  warnings  and  promises  as  are  needful,  and  the  vision 
passes. 

At  iv:  1  we  have  the  beginning  of  the  second  great  vision.  He 
sees  a  door  opened  in  the  heaven  and  hears  a  trumpet  voice 
summoning  him  to  come  up  there  and  be  shown  things  which 
must  be  hereafter.  Again  he  is  "in  the  spirit"  and  looks  upon 
another  matchless  scene.  The  throne  in  heaven  appears  (chap, 
iv),  and  in  the  hand  of  its  occupant  a  sealed  roll  (v:  iff)  which 
the  Lamb  undertakes  to  open  (v:  5-14).  The  first  six  seals 
are  opened  (chap,  vi),  but  before  the  seventh  is  opened  144,000 
from  the  tribes  of  Israel  are  sealed  (vii:  1-8)  and  an  hymn  of 
praise  to  God  and  the  Lamb  is  sung  (vii:  9-17)  by  a  great  mul- 
titude before  the  throne.  Then  the  seventh  seal  is  opened  and 
the  first  four  of  seven  trumpets  sound  (chap,  viii:  1  - 1 3 )  ;  the 
fifth  brings  the  first  woe  (ix:  1-11)  and  the  sixth  the  second 
woe  (ix:  12-21),  while  the  angel  with  the  little  book  (x:  1-11), 
the  measuring  of  the  temple,  and  the  episode  of  the  two  wit- 
nesses (chap,  xi:  I-14)  precede  the  sounding  of  the  seventh 
trumpet  or  third  woe  (xi:  15-19),     The  narrative  proceeds  to 

46 


Its  Contents  and  Plan  47 

recount  the  appearances  of  a  woman  and  her  child  and  the  at- 
tack of  a  great  red  dragon  on  her  (xii),  the  two  beasts  (xiii), 
the  appearance  of  the  144,000  (xiv:  1-5),  the  flying  angels 
(xiv:  6-13)  with  the  harvest  and  vintage  scenes  (xiv:  14-20). 
Then  follow  the  seven  bowls  (xv  and  xvi),  Babylon  seated  on 
the  beast  (xvii)  and  her  doom  (xviii),  after  which  we  have 
the  celebrations  of  triumph  and  praise  of  the  people  of  God 
(xix:  1-10).  Then  there  are  the  descriptions  of  the  crowned 
warrior,  a  great  battle,  and  the  feast  of  the  slain,  (xix:  11-21). 
In  chap,  xx  we  are  told  of  the  binding  of  Satan,  the  millennium, 
the  two  resurrections,  the  final  conflict  and  judgment  (xx), 
while  in  xxi  and  xxii  we  have  the  new  heaven  and  the  new 
earth,  the  holy  city,  and  the  paradise  of  God  (xxi:  1 — xxii:  5). 
The  book  closes  with  an  epilogue  and  benediction  (xxii:  6-21). 
This  may  be  tabulated  as  follows: 

I.  The  Preface;  chap,  i:  1-3. 

II.  The  General  Introduction;  chap,  i:  4-8. 

III.  The  First  Vision;  chap,  i:  9 — iii:  22. 

1.  Christ  in  the  midst  of  the  churches;  chap,  i:  9-20. 

2.  The  messages   to   the  seven   churches;   chap,    ii:    1 — 

iii:  22. 

IV.  The  Second  Vision;  chap,  iv:  1 — xxii:  5. 

1.  The  throne  in  heaven;  chap,  iv:  1-11. 

2.  The  sealed  book  and  the  Lamb;  chap,  v:  1-14. 

3.  The  opening  of  the  seals;  chap,  vi:  1 — viii:  1. 

A.  The  opening  of  the  first  six  seals;  chap,  vi:  1-1 7. 

B.  Sealing  of  144,000;  chap,  vii:  1-17. 

C.  The  opening  of  the  seventh  seal;  chap,  viii:  1. 

4.  The  seven  trumpets;  chap,  viii:  2 — xi:  19. 

A.  The  first  four  trumpets;  chap,  viii:  2-13. 

B.  The  fifth  trumpet  or  first  woe;  chap,  ix:   1-12. 

C.  The  sixth  trumpet  or  second  woe;  chap,  ix:  13 — 

xi:  14. 

(1)  The  first  stage  of  the  woe;  chap,  ix:  13-21. 

(2)  The  angel  with  the  little  book;  chap,  x:  i-n. 

(3)  Measuring  the  temple;  chap,  xi:    1-3. 

(4)  The  two  witnesses;  chap,  xi:  4-13. 

D.  The  seventh  trumpet  or  third  woe;  chap,  xi:  14-19. 

5.  The  hideous  monsters;  chap,  xii:  1 — xiii:  18. 
A.  The  woman  and  the  dragon;  chap,  xii:  1-17. 


48  The  Revelation  of  John 

B.  The  first  beast  from  the  sea;  chap,  xiii:  1-10. 

C.  The  second  beast  from  the  land;  chap,  xiii:  11-18. 

6.  The  great  ingathering;  chap,  xiv:   1-20. 

A.  The    Lamb    and    his   company   on    Mount   Zion ; 

vs.   1-5. 

B.  The  angel  with  the  gospel;  vs.  6  and  7. 

C.  Announcement  of  Babylon's  fall;  vs.  8-1 1. 

D.  Blessedness  of  the  saints;  vs.  12  and  13. 

E.  The  reaper  and  his  work;  vs.  14-20. 

7.  The  time  of  judgment;  chap,  xv:  1 — xx:  15. 

A.  The  seven  last  plagues;  chap,  xv:  1 — xvi:  21. 

B.  The  judgment  of  Babylon ;  chap,  xvii :  1 — xviii :  24. 

C.  The  thanksgiving  to  God;  chap,  xix:  1-10. 

D.  The  victor  and  the  slain;  chap,  xix:  11-21. 

E.  Final  conflicts  and  victories;  chap,  xx:  1-15. 

8.  The  bliss  at  last;  chap,  xxi:  1 — xxii:  5. 

A.  The  new  Jerusalem;  chap,  xxi:  1-27. 

B.  The  paradise  of  God;  chap,  xxii:   1-5. 

V.  The  General  Conclusion;  chap,  xxii:  6-20. 

VI.  Benediction;  chap,  xxii:  21. 


XI 


ITS  INTERPRETATION 


The  interpretation  of  the  Book  of  Revelation  has  proved  to 
be  a  task  of  great  difficulty.  Almost  from  the  first  it  has  re- 
ceived the  attention  of  students  of  the  New  Testament,  but  the 
results  of  the  study  given  it  by  scholars  have  varied  widely  both 
in  detail  and  in  principle.  This  section  will  indicate  the  view 
taken  by  the  writer  and  the  lines  which  he  believes  should  be 
pursued  in  the  detailed  interpretation  of  the  book.  While  no 
one  will  dispute  that  all  the  established  principles  of  New 
Testament  interpretation  ought  to  be  followed  faithfully  unless 
good  and  sufficient  reason  can  be  shown  for  disregarding  them, 
yet  in  a  book  of  the  nature  of  the  Apocalypse  of  John  special 
attention  ought  to  be  given  to  the  following  points  because  they 
have  been  so  often  neglected: 

i.  Due  consideration  must  be  given  to  the  literary  charac- 
ter of  the  book.  We  must  always  remember  that  it  is  an 
apocalypse  and  therefore  must  be  interpreted  as  an  apocalypse, 
in  as  much  as  it  uses  the  language  and  symbols  of  apocalyptic 
literature  and  possesses  the  same  general  characteristics.  A 
careful  study  of  the  non-canonical  Christian  and  Jewish  apo- 
calypses of  the  period  to  which  the  author  belongs,  and  especially 
of  the  other  apocalyptic  portions  of  the  Bible  (of  which  the 
Book  of  Daniel  is  the  chief)  will  be  of  considerable  assistance  to 
us  and  some  attention  has  been  given  to  them  in  an  earlier  sec- 
tion of  this  Introduction.  But  we  must  at  the  same  time  dis- 
tinguish between  the  real  message  of  the  book  and  the  form 
in  which  that  message  is  conveyed,  and  remember  that  phrases 
and  imagery  of  the  apocalyptic  type  may  be  no  more  than  the 
scenery  of  the  picture  conveying  the  real  message. 

2.  Then  we  must  always  keep  in  mind  the  position  and 
purpose  of  the  writer  of  the  book  and  the  circumstances  of  those 
to  whom  it  was  written.  The  book  arose  in  clearly  defined 
historical  circumstances  and  it  is  surely  as  foolish  to  try  to  un- 
derstand its  meaning  without  a  knowledge  of  those  as  it  would 
be  to  try  to  understand  the  words  of  Jesus  or  the  Epistles  of 
Paul  without  a  knowledge  of  the  situation  in  which  they  arose, 

49 


50  The  Revelation  of  John 

and  no  one  tries  to  do  this  with  parts  of  the  Scripture  which 
arose  in  well  known  circumstances.  Why  then  should  it  be 
done  with  those  parts  the  historical  surroundings  of  the  origin 
of  which  we  do  not  know?  Surely  it  is  better  to  assume  that 
they  arose  to  meet  a  particular  need,  and  that  they  can  be  rightly 
understood  in  the  first  instance  only  in  their  relation  to  those 
surroundings,  than  it  is  to  assume  that  they  had  no  bearing  on 
the  circumstances  of  their  time  but  were  designed  by  their 
authors  to  map  out  the  distant  future  or  supply  the  spiritual 
needs  of  the  people  of  some  remote  age.  The  Book  of  Revela- 
tion is  in  the  form  of  a  letter  to  seven  definite  local  churches  in 
Asia  Minor,  the  conditions  and  circumstances  of  which  it  gives 
with  considerable  detail  in  its  opening  chapters.  We  must  con- 
clude then,  both  on  general  principles  and  on  the  evidence  in 
this  particular  instance,  that  the  book  is  an  answer  to  the  great 
need  of  the  Christian  churches  to  which  it  is  addressed.  When 
our  author  lifts  the  veil  of  the  future,  it  is  for  the  purpose  of 
arousing  his  readers  to  trust  in  God,  be  faithful  to  Christ,  have 
confidence  in  the  ultimate  triumph  of  righteousness,  be  patient 
in  their  severe  trials,  and  be  hopeful  in  the  prospect  of  death, 
and  not  to  predict  the  medieval  and  modern  history  of  Europe. 

3.  It  must  be  remembered,  too,  that  in  a  book  of  this  sort, 
plainly  so  difficult,  much  weight  should  be  given  to  every  clear 
indication  which  it  contains  as  to  its  own  meaning.  In  our 
volume  these  indications  are  quite  numerous.  The  writer  claims 
to  be  divinely  commissioned  to  convey  a  revelation  to  the 
churches  (chap,  i:  1-3,  11,  18).  Its  purpose  is  plainly  indicated 
(i:  1,  3,  xxii;  16).  The  meaning  of  the  seven  stars  and  the 
seven  lamps  is  explained  in  i:  20;  of  those  arrayed  in  white 
robes  in  vii:  14;  the  number  of  the  beast  is  explained  as  the 
number  of  a  man  in  xiii:  18;  in  xiv:  8  Babylon  is  called  a  great 
city;  in  xvi:  13,  14,  the  three  unclean  spirits  like  frogs  are  de- 
clared to  be  the  spirits  of  devils;  the  mystery  of  the  woman  and 
the  beast  that  carries  her  is  explained  in  xvii:  7ff;  other  ex- 
planations or  interpretations  are  given  in  iv:  5,  v:  8,  xx:  5,  14, 
xxi:  8. 

4.  Nor  must  we  overlook  in  this  connection  the  importance 
of  a  wise  use  of  literary  criticism.  Such  questions  as  the  proper 
determination  of  the  correct  text  of  the  book,  the  source  of  the 
author's  material,    (i.  e.,  whether  his  own  production  or  ob- 


Its  Interpretation  51 

tained  in  the  Old  Testament  or  elsewhere),  and  if  not  his  own 
production  is  his  use  of  it  the  same  as  its  original  significance. 
These  and  similar  questions  are  not  often  considered  in  the  fol- 
lowing pages,  but  are  discussed  only  when  the  occasion  par- 
ticularly requires  it.  In  the  case  of  the  text  reliance  is  chiefly 
placed  on  the  work  of  others,  while  in  the  case  of  the  material, 
it  is  often  very  difficult  to  determine  its  source,  and  even  when 
that  can  be  determined  it  is  of  little  value  as  our  author  ex- 
hibits complete  independence  in  its  use. 

5.  Light  and  assistance  from  any  and  every  source  should  be 
welcomed.  Here  we  are  particularly  indebted  to  the  arch- 
aeologist and  the  historical  investigator  for  such  help,  Sir 
Wm.  Ramsay  being  entitled  to  special  mention  in  this  connec- 
tion. 

6.  Believing  then,  that  our  author  and  his  volume  are  what 
they  claim  to  be,  and  that  the  book  before  us  must  be  in- 
terpreted in  the  light  of  the  circumstances  and  purpose  of  its 
author  as  therein  indicated,  we  have  a  clear  indication  of  a 
system  of  interpretation  which  in  recent  years  has  been  growing 
in  favor  with  students  of  the  Bible,  and  in  the  case  of  the 
Apocalypse  of  John  offers  the  only  reasonable  hope  of  a  satis- 
factory interpretation  of  the  book.  An  interpretation  conducted 
on  these  lines  will  be  distinct  from  all  the  chief  systems  of 
apocalyptic  interpretation  though  with  each  of  them  it  will 
have  points  of  contact. 

Bearing  in  mind,  then,  that  the  book  is  a  letter  in  the  form 
of  an  apocalypse,  written  and  sent  by  John  who  is  in  exile  in 
Patmos,  to  his  fellow  Christians  in  the  Roman  province  of 
Asia,  and  remembering  that  it  is  designed  to  encourage  and 
strengthen  them  to  meet  a  great  trial  of  faith,  we  proceed  to 
our  task  of  considering  it  in  detail. 


PART  II 


EXPOSITION 


Preface  i:  1-3. 

Here  the  following  points  are  worthy  of  note : 

1.  The  title  of  the  book  is  "The  Revelation  of  John." 
( >A7roKd\vif/L<s  'luavvov,  or  'laxivov) ,  or  using  the  transliterated 
Greek  word,  "Apocalypse  of  John,"  occurring  also  in  the  open- 
ing verse.  The  title  thus  indicates  the  nature  of  the  book  and 
connects  it  with  the  class  of  literature  to  which  it  properly  be- 
longs. This  title  goes  back  to  the  second  century,  though  not 
belonging  to  the  book  in  its  earliest  form;  and  although  the 
author  calls  it,  "The  Revelation  of  Jesus  Christ,"  (i:  1)  the 
consensus  of  Christian  sentiment  after  his  day  kept  his  name 
in  the  title  and  as  time  passed  two  other  epithets,  "saint"  and 
"divine"  were  added  until  the  title  became  as  in  our  Authorized 
Version  "The  Revelation  of  Saint  John  the  Divine." 

2.  The  source  of  the  book  is  given  clearly  and  in  detail  "The 
Revelation  of  Jesus  Christ,  which  God  gave  to  Him  .  .  . 
and  he  sent  and  signified  it  by  his  angel  to  his  servant  John." 
Here  we  learn: 

A.  The  real  and  ultimate  source  of  the  book  is  God. 

B.  It  is  a  revelation  "of  Jesus  Christ."  Does  this  mean  that 
Jesus  Christ  is  the  one  who  is  revealed  or  the  one  to  whom  the 
revelation  is  given?  When  we  remember  that  the  book  exalts 
and  glorifies  Jesus  throughout,  we  are  constrained  to  believe  that 
the  words  mean  that  He  is  the  one  who  is  revealed ;  while  the 
next  words,  "which  God  gave  to  Him,"  certainly  indicate  that 
He  is  the  recipient  of  the  revelation.  Probably  the  truth  is  to 
be  found  in  a  union  of  both  views.  A  parallel  case  is  found  in 
John  xvii:  24  where  Jesus  refers  to  His  glory  as  given  Him  by 
God.  It  is  as  if  God  draws  the  veil  and  allows  Christ  Him- 
self to  appear. 

C.  The  revelation  is  effected  through  the  instrumentality  of 
an  angel  who  is  later  mentioned,    (xxii:  8). 

D.  But  John  is  the  human  source  through  which  it  comes, 
and  humanly  speaking  is  its  author,  bearing  testimony  to  it  in 
the  words,  spoken  in  the  third  person,  "who  bore  witness  of  the 

55 


56  The  Revelation  of  John 

word  of  God  and  the  testimony  of  Jesus  Christ,  of  as  many 
things  as  he  saw."  In  these  words  the  phrases  "word  of  God," 
"testimony  of  Jesus  Christ,"  and  "as  many  things  as  he  saw," 
{ova  clSey),  may  be  understood  either  as  different  designations 
of  the  revelation  contained  in  his  book  generally,  or  more  ex- 
actly, as  that  revelation  viewed  as  coming  from  God,  Christ, 
or  himself.  However,  there  are  some  interpreters,  such  as  Dr. 
Hort,  who  regard  the  words  as  referring  to  John's  confession 
of  Jesus  Christ  before  men  and  not  to  the  visions  of  the  Apo- 
calypse. 

3.  The  purpose  of  the  book  is  indicated  as  well  "To  show 
unto  his  servants  what  must  quickly  come  to  pass."  The  revela- 
tion is  for  the  benefit  of  the  people  of  God,  and  concerns  the 
immediate,  not  the  distant  future.  These  words  and  similar 
expressions  in  vs.  3  and  xxii:  6,  7,  10,  completely  exclude  all 
interpretations  of  the  book  based  on  the  idea  that  it  primarily 
refers  to  the  distant  future. 

4.  Emphasis  is  laid  on  the  importance  of  close  attention  to 
the  information  the  book  contains,  on  the  part  of  its  readers  and 
hearers,  "Blessed  is  he  that  reads  and  they  that  hear  the  words 
of  the  prophecy,  and  keep  the  things  written  therein,  for  the 
time  is  at  hand."  The  singular  "he  that  reads,"  and  the  plural, 
"they  that  hear,"  indicate  that  the  author  has  not  so  much  in 
mind  the  private  student,  as  one  who  reads  aloud  in  the  con- 
gregation. Here  too,  the  author  indicates  his  own  opinion  of  the 
book.  It  is  a  "prophecy,"  and  therefore  worthy  to  be  classed 
with  the  works  of  the  Hebrew  prophets  and  as  worthy  of  the 
attention  of  the  servants  of  God  as  they. 


II 

General  Introduction  i:  4-8. 
Here  we  have, 

1.  The  customary  form  for  beginning  a  letter. 

A.  The  Apocalypse  is  from  this  point  on  really  a  letter. 

B.  Its  author  is  John  who  here  again  mentions  himself  as 
such. 

C.  Its  destination  is  indicated, — the  seven  churches  which 
are  in  the  Roman  province  of  Asia:  these  are  named  in  i:  1 1. 

2.  The  address  passes  into  a  benediction. 

A.  Grace  and  peace  are  invoked  on  them. 

B.  This  is  from  "him  who  was  and  is  and  is  to  come,"  which 
can  mean  only  God  the  Father  as  distinct  from  the  Son  and  the 
Spirit  since  both  are  mentioned  separately  in  the  same  sentence. 
This  description  of  God  would  be  acceptable  to  the  ears  of  both 
Greek  and  Jewish  Christians. 

C.  The  grace  and  peace  are  conveyed  also  "from  the  seven 
spirits  which  are  before  his  throne."  These  seven  spirits  are 
again  mentioned  in  iii:  1,  iv:  5,  and  v:  6,  and  seem  clearly  to 
be  the  Spirit  of  God,  sevenfold  because  He  operates  in  the  seven 
churches,  as  well  as  because  the  author  has  a  fondness  for  this 
number  and  because  this  will  add  to  the  apocalyptic  coloring  of 
the  book. 

D.  This  benediction  comes  as  well  from  Jesus  Christ  who 
may  be  regarded  as  the  source  of  the  revelation  by  virtue  of  His 
unity  with  the  Father,  and  as  the  communicator  of  it  to  His 
people  because  having  received  it  from  God.  He  is  described 
as  the  "faithful  witness,"  the  author  no  doubt  having  in  mind 
such  representations  of  Him  as  we  find  in  John  iii:  II,  32f, 
viii:  I4f,  xviii:  37,  1  Tim.  vi:  13.  He  is  also  the  "first-born 
of  the  dead,"  i.  e.,  the  first  person  to  rise  from  the  dead  never  to 
die  again  (vs.  18).  Because  He  has  risen  from  the  dead  He  is 
"the  prince  of  the  kings  of  the  earth."  Here  compare  chap, 
xix:  12,  16  and  Rom.  xiv:  9,  Col.  i:  18. 

3.  The  benediction  passes  into  a  doxology,  which  is  the  first 
of  many  doxologies  in  the  book. 

A.  "To  Him  who  loves  us."    At  the  beginning  the  author 

57 


58  The  Revelation  of  John 

will  assure  his  readers  of  Christ's  personal  affection  for  them 
(see  also  iii:  9,  19). 

B.  "And  loosed  us  from  our  sins  by  His  blood."  Here  it  is 
doubtful  whether  we  should  have  washed  or  loosed,  as  in  the 
original  there  is  a  difference  of  only  one  letter  between  them 
(XovaavTi,  washed;  Awavrt,  loosed).  Either  makes  good  sense 
and  seems  to  suit  well,  though  probably  loosed  is  on  the  whole 
preferable  as  it  has  the  better  manuscript  authority. 

C.  "And  made  us  a  kingdom,  priests  to  God  and  his  father." 
Here  the  manuscripts  favor  "kingdom"  followed  by  a  comma, 
rather  than  "kings"  (cf.  vs.  9).  Our  book  is,  from  one  point 
of  view,  a  protest  against  the  Roman  Empire  especially  in  its 
attitude  toward  the  Church,  and  here  at  the  outset  we  find  the 
author  placing  the  Divine  Kingdom  in  sharp  contrast  to  the 
political  power.  But  while  the  members  of  the  church  in  their 
corporate  capacity  are  a  spiritual  kingdom,  in  their  individual 
capacity  they  are  priests  unto  God,  and  offer  Him  worship  and 
service. 

D.  "To  him  be  the  glory  and  the  dominion  for  ever  and 
ever;  amen."  Here  glory  (8o£a)  and  dominion  (k^ch-os)  are 
ascribed  to  Christ.  Thus  the  doxology  exalts  Christ  because  of 
the  love,  redeeming  grace,  and  uplifting  power,  which  He  has 
extended  to  the  Church,  ascribing  to  Him  glory  and  dominion, 
all  of  which  it  emphasizes  by  the  addition  of  the  word  "Amen." 

4.  To  the  doxology  is  added  the  declaration  of  His  speedy 
coming  doubly  emphasized,  vs.  7.  He  is  coming,  surrounded 
by  clouds;  all  shall  see  Him,  even  those  who  put  Him  to  death, 
(cf.  Dan.  vii:  13  and  Zech.  xii:  10).  The  Greek  indicates 
that  by  "they  (oiTLves)  who  pierced  him,"  is  meant  not  so  much 
those  who  shared  in  the  actual  crucifixion  of  Christ  as  those  who 
in  all  ages  are  hostile  to  Him.  "All  the  tribes  of  the  earth  shall 
mourn  over  him" — doubtless  the  mourning  of  repentance  rather 
than  of  punishment  on  themselves  as  "every  eye"  and  "all  the 
tribes"  must  include  many  who  would  welcome  Him  gladly 
without  fear.  The  declaration  of  His  coming  is  doubly  em- 
phasized, "Even  so,  amen"  (vat,  apr/v),  the  former  being  Greek 
in  its  origin  and  the  latter  Hebrew:  the  latter  also  has  a  re- 
ligious character  from  its  association  which  the  former  does 
not  possess. 

5.  In  verse  8  we  have  a  declaration  of  the  Divine  nature 


Exposition  59 

given  by  Himself.  He  is;  A.  "Alpha  and  Omega."  These 
are  respectively  the  first  and  last  letters  of  the  Greek  alphabet 
and  thus  express  the  infinitude  of  God,  which  embraces  and 
transcends  all,  for  the  first  and  the  last  include  all  between. 
B.  The  One  "who  is  and  who  was,  and  who  is  to  come,"  i.  e., 
the  eternal,  and,  C.  "the  Almighty,"  i.  e.,  the  omnipotent. 


Ill 

Christ  in  the  Midst  of  the  Churches  i:  9 — iii:  22. 

We  come  now  to  consider  the  first  of  the  two  great  visions 
that  chiefly  make  up  our  book, — Christ  in  the  Midst  of  the 
Churches  i:  9 — iii:  22.  This  vision  naturally  falls  into  two 
parts,  A.  the  narrative,  and  B.  the  messages. 

In  the  first  part  the  following  points  are  to  be  noted. 

1.  Vs.  9-1 1  give  us  more  details  regarding  the  author  and 
his  circumstances  when  he  received  the  revelations  contained  in 
his  book. 

A.  His  name  is  John  as  he  has  already  twice  (vs.  1  and  4) 
indicated ;  but  now  it  is  mentioned  in  the  first  person  instead  of 
in  the  third  as  before. 

B.  He  claims  to  be  one  of  themselves  describing  himself  as 
"your  brother"  and  claiming  to  share  with  them  in  the  suffer- 
ing, kingdom,  and  patience  of  Jesus.  Thus  although  honored 
with  a  revelation  from  Christ  and  divinely  appointed  as  the 
messenger  to  convey  it  to  his  fellow-Christians  he  assumes  no 
exalted  position  but  considers  himself  as  one  of  them. 

C.  The  revelation  came  to  him  in  the  island  called  Patmos. 
This  is  a  small  island  shaped  roughly  like  a  horse's  head  and 
neck.  It  is  about  10  miles  long  north  and  south  and  6  wide  at 
the  north  end.  It  lies  some  40  miles  southwest  by  west  from 
Miletus.  The  island  was  once  populous  and  prosperous  but 
under  Turkish  rule  it  has  greatly  decreased  in  importance.  The 
chief  feature  of  the  modern  island  is  the  monastery  of  St.  John 
built  in  1088  A.  D.  near  the  southern  end  and  a  cave  not  far 
from  it  which  is  pointed  out  as  the  exact  spot  where  John  re- 
ceived his  revelation.  The  hills  on  the  island  rise  to  a  height 
of  about  800  feet  and  the  natural  scenery  may  have  had  some  in- 
fluence in  determining  the  external  features  of  John's  visions. 

D.  The  tense  of  the  verb,  "was"  (lyevo/^v)  apparently  in- 
dicates that  the  visions  were  committed  to  writing  after  John 
had  left  Patmos  and  some  time  after  they  had  come  to  him  but 
while  they  were  still  fresh  in  his  memory. 

E.  He  was  there  "for  the  word  of  God  and  the  testimony  of 
Jesus."    This  may  mean  that  he  went  there  to  preach  the  gospel, 

60 


Exposition  6 1 

but  the  whole  tone  and  purpose  of  the  book  is  against  such  a 
view.  It  is  more  probable  that  it  means  that  he  was  sent  there 
as  an  exile  or  prisoner  because  of  his  preaching;  this  view  is  the 
more  probable  because  (i)  the  same  Greek  preposition  (8ta)  is 
used  in  the  same  way  and  certainly  in  this  sense  in  vi:  9  and  xx: 
4;  and  because  (2)  the  expression  "in  the  tribulation"  in  vs. 
9  indicates  that  John  had  suffered  in  a  common  trouble;  while 
(3)  an  almost  unanimous  tradition  going  back  to  the  times  of 
Tertullian  and  Clement  gives  this  as  the  reason  why  he  was 
there. 

F.  The  vision  came  when  he  was  "in  the  spirit,"  by  which 
he  may  mean  an  exstatic  condition,  as  a  prophet  under  the  spell 
of  divine  inspiration  (cf.  Acts  xxii:  17,  Ezek.  iii:  12,  14  and 
xxxvii :  1 ) ,  or  a  specially  receptive  spiritual  mood ;  the  former 
is  more  in  accord  with  the  extraordinary  figures  of  the  book  but 
less  tenable  if  it  is  held  that  the  apocalyptic  form  of  the  book  is 
simply  the  form  the  author  has  chosen  to  convey  the  prophetic 
message  to  his  fellow-sufferers. 

G.  The  revelations  came  to  him  "on  the  Lord's  day,"  (4v  rij 
KvpiaKrj  rj/xepa) .  Several  views  may  be  held  as  to  the  day  actual- 
ly meant  here,  ( 1 )  Easter,  the  great  day  annually  observed  in 
commemoration  of  the  Resurrection,  (2)  The  seventh  day  of 
the  week,  (3)  The  day  of  Judgment  as  in  Joel  i:  15  and  iii: 
14,  (4)  The  first  day  of  the  week,  the  Christian  Sabbath;  and 
although  nowhere  else  in  the  New  Testament  is  this  phrase  used 
to  designate  that  day  yet  we  find  the  adjective  used  in  exactly 
the  same  way  in  1  Cor.  xi :  20  and  later  in  the  Didache  and  early 
in  the  history  of  the  Church  the  first  day  of  the  week  came  to  be 
called  by  this  name.  This  is  the  most  reasonable  interpreta- 
tion. There  is  little  to  commend  the  third  and  less  to  support 
the  first  and  second. 

H.  In  these  circumstances  he  suddenly  hears  behind  him  a 
trumpet-toned  voice  commanding  him  to  record  what  he  sees 
in  a  book  and  send  it  to  the  churches  in  seven  cities  that  are 
named.  Thus  the  seer  is  charged  with  the  responsibility  of  con- 
veying the  revelation  to  others  as  well  as  of  profiting  by  it  him- 
self.  ^ 

2.  The  vision  itself  is  recounted  in  verses  12-19.  John  turns 
about  to  see  who  speaks  to  him,  and  a  remarkable  sight  meets 
his  view.  Seven  golden  lamps  surround  a  person,  in  every  way 
extraordinary,  whom  he  describes  as  "like  a  son  of  man."  From 


62  The  Revelation  of  John 

his  mouth  a  sharp  sword  proceeds  and  in  his  right  hand  he  holds 
seven  stars.     At  the  sight  of  him  John  falls  prostrate,  but  the 
personage  lays  his  right  hand  on  John  and  bids  him  not  to  fear, 
tells  him  who  he  is  himself,  and  repeats  the  command  to  write 
not  only  what  he  sees,  as  before,  but  also  the  things  that  are,  and 
the  things  that  shall  come  to  pass.     Many  of  the  words  and 
phrases  in  these  verses  are  closely  akin  to  the  Old  Testament. 
Regarding  the  seven  golden  lamps  cf.   i   Kings  vii:  49,  Zech. 
iv:  2,  also  1  Mace,  iv:  4gf  and  2  Mace,  i:  8  and  x:  3.    Regard- 
ing the  form  "like  a  son  of  man"  (also  in  xiv:  14)  cf.  Dan.  vii: 
Xa\Ko\i{3dvoi,    translated  "fine  brass,"  is  doubtful,  as  is  also  its 
13,  x:  6,  Ezek.  i:  7,  xliii:  2.     The  exact  meaning  of  the  word 
derivation,  but  a  precious  metal,  or  perhaps  mixture  of  metals, 
bright  and  flashing,  best  fills  all  the  requirements  and  suits  the 
context  well.     The  roar  of  the  Aegean  sea  may  have  been  in 
John's  ears  when  he  compared  the  voice  to  the  sound  of  many 
waters.     As  to  the  sword  proceeding  from  his  mouth  cf.  Ps. 
cxlix:  6,  Isa.  xi:  4,  xlix:  2,  and  see  Eph.  vi:  17,  Heb.  iv:  12. 
The  shining  countenance   recalls  the  Transfiguration    (Matt. 
xvii:  2)  ;  there  is  also  a  parallel  in  Slav.  Enoch  i:  5  where  we 
read  that  "their  faces  shone  as  the  sun."    Regarding  his  falling 
prostrate  see  Isa.  vi:  5,  Ezek.  i:  28,  Dan.  viii:  17  and  x:  8ff, 
Luke  v:  8.     For  "I  am  the  first     .     .     .     ever,"  see  Isa.  xliv: 
6  and  xlviii:  12;  frequently  in  both  Old  and  New  Testaments 
God  is  spoken  of  as  "living"  especially  in  Deut.  xxxii:  40,  Dan. 
xii:  7,  John  v:  26.     Regarding  "the  keys  of  death  and  Hades," 
Ps.  ix:  13,  cvii:  18,  Isa.  xxxviii:  10,  Job  xxxviii:  17,  Matt,  xvi: 
19.     In  verse  19  the  command  of  vs.  11  is  repeated  with  some 
additional  details. 

3.  In  vs.  20  we  have  a  partial  interpretation  of  this  vision, 
where  two  of  the  three  objects  that  need  interpretation  are  ex- 
plained. 

First.  The  seven  lamps  are  declared  to  be  the  seven  churches ; 
that  is  the  seven  named  in  vs.  11  as  is  clear  from  ii :  5  also, 
each  apparently  represents  a  particular  church  of  the  seven. 

Second.  The  seven  stars  are  declared  to  be  the  angels  of  the 
seven  churches,  doubtless  also  each  representing  a  particular 
church  of  the  seven.  For  the  significance  of  "angel"  in  this 
connection  see  the  general  note  preceding  the  discussion  of  the 
letters  to  the  seven  churches. 

Third.     Only  one  interpretation  of   the  Personage  of  the 


Exposition  63 

vision  is  possible.  The  world  has  seen  but  One  who  could 
truthfully  describe  Himself  as  the  first  and  the  last,  the  living 
One  who  was  dead  and  is  alive  for  ever,  and  that  one  is  Christ. 
This  would  be  so  plain  to  a  Christian  of  that  day  that  it  would 
hardly  need  to  be  stated,  especially  as  the  resurrection  of  Christ 
was  the  great  theme  in  the  preaching  of  the  early  church.  His 
clothing,  and  especially  His  golden  girdle  around  His  breast, 
suggests  priestly  and  kingly  excellence;  (Ex.  xxviii:  4ft,  xxix: 
5).  His  head  and  hair  are  suitable  to  a  person  of  His  rank, 
the  intelligence  and  penetration  expressed  in  His  face  and  eyes 
are  especially  noticeable,  the  feet  of  brass  indicate  strength  and 
stability,  while  even  His  voice  and  words  are  powerful  like  the 
waters  and  penetrating  like  the  sword.  As  the  short  Roman 
sword  was  tongue-like  in  shape  the  figure  of  the  sword  pro- 
ceeding from  His  mouth  is  not  so  strange  as  would  at  first 
appear;  it  may  be  taken  with  the  rest  of  the  description  of  Him 
as  indicating,  in  this  passage,  a  great  contrast  to,  and  superiority 
over  the  Roman  power,  having  authority  not  only  over  life  and 
death,  but  over  the  realm  beyond  as  well. 

Thus  we  have  a  vision  of  Christ  in  the  midst  of  the  churches. 
Why  then  should  they  fear.  The  One  to  whom  they  look  is 
among  them  and  He  is  supreme  and  one  with  God.  No  evil 
results  of  the  past,  no  terrors  of  the  present,  no  forebodings  of 
the  future  need  alarm  those  who  took  Him  for  their  King  and 
Lord.  His  power  and  authority  are  superior  to  those  of  Rome, 
even  to  those  of  death  itself.  He  speaks  to  them  through  John 
bidding  them  not  to  be  afraid  even  as  in  the  days  of  His  flesh 
He  had  done,  and  as  He  speaks  it  is  with  the  sympathy  of  one 
who  has  experienced  trials  and  hardships  even  greater  than 
theirs,  for  He  was  dead.  Thus  there  is  in  the  vision  an  indica- 
tion of  the  power,  majesty,  and  sympathy  of  Jesus  who  is  now 
glorified. 


IV 

The  Messages  to  the  Seven  Churches. 

Before  proceeding  to  discuss  in  detail  the  letters  to  the  seven 
churches  some  general  questions  regarding  them,  must  be  con- 
sidered. 

i.  The  Churches  themselves.  In  i:  n  we  have  the  note- 
worthy words  "What  you  see  write  in  a  book  and  send  to  the 
seven  churches,  unto  Ephesus,  etc."  The  expression  "the  seven 
churches,"  seems  plainly  to  indicate  that  in  John's  mind  the 
churches  in  the  cities  mentioned  formed  a  well-known  and 
clearly  defined  group  which  included  these  and  no  others.  How 
did  this  come  to  be  so?  It  cannot  be  that  only  these  seven 
churches  existed  there.  A  decade,  or  even  more  before  the 
earliest  date  that  has  been  suggested  for  the  Apocalypse  there 
were  churches  in  Colossae,  Laodicea  and  Hierapolis  (Col.  iv: 
13,  16),  and  Troas  (2  Cor.  ii:  12,  Acts  xx:  6ff).  Even  earlier 
than  that,  the  Gospel  had  spread  so  rapidly  that  it  could  be 
said  that  "all  they  that  dwelt  in  Asia  heard  the  word"  (Acts 
xix:  10).  Further,  in  the  time  of  Ignatius  (about  100  A.  D.) 
there  were  churches  at  Magnesia  and  Tralleis.  Probably  many 
other  places  also  had  churches,  e.  g.  Cyzicus,  an  important  city 
in  the  north.  Thus  we  see  that  there  must  have  been  many 
more  than  these  seven  churches  in  the  province.  How  is  it 
that  these  seven  only  are  mentioned,  and  mentioned  in  a  way 
that  indicates  that  they  formed  a  recognized  group?  It  could 
not  have  been  that  these  were  the  most  important  cities  of  the 
province  as  Thyatira  and  Philadelphia  were  insignificant  in 
comparison  with  some  like. Cyzicus,  Alabanda  and  Apameia, 
which  are  not  mentioned  at  all.  Professor  Sir  Wm.  Ramsay, 
probably  the  most  eminent  living  authority  on  early  Chris- 
tianity in  Asia  Minor,  believes  there  were  several  reasons: 

First,  each  of  the  seven  came  to  be  recognized  as  the  centre 
and  representative  church  in  a  group,  and  he  points  to  Col. 
iv:  13  and  16  as  indicating  such  a  group  so  closely  related  that 
a  letter  addressed  to  one  could  be  used  with  advantage  by  the 
others.  Thus,  Dr.  Ramsay  believes,  seven  groups  arose  of 
which  the  seven  churches  mentioned  were  severally  the  leaders 
and  representatives. 

64 


Exposition  65 

Second,  he  points  out  that  these  seven  were  so  situated  that  a 
messenger  could  visit  them  all  by  pursuing  the  great  roads  of 
the  province  and  make  a  convenient  circuit.  A  messenger  from 
Patmos  would  land  at  Ephesus  from  which  he  would  journey 
northward  to  Smyrna  and  thence  to  Pergamum  along  the  great 
road  that  traversed  the  country  as  far  as  Cyzicus  on  the  Pro- 
pontis.  From  Pergamum  he  would  turn  eastward  along  a 
second  great  road  that  led  into  the  interior  of  the  country,  and 
following  it  in  a  southeasterly  direction  he  would  call  at  Thy- 
atira,  Sardis,  Philadelphia,  and  Laodicea.  From  Ephesus  another 
great  road  led  eastward  along  the  valley  of  the  Meander  and 
Lycus  rivers  to  the  distant  parts  of  Phrygia,  by  which,  journey- 
ing westward  from  Laodicea  the  messenger  would  reach  Ephe- 
sus. Here  the  order  in  which  the  cities  are  mentioned  indicates 
the  order  in  which  the  messenger  would  reach  them  and  the 
route  he  would  follow.  As  the  messenger  reached  each  of  the 
seven  cities  he  would  leave  a  copy  of  the  book,  where  provision 
would  be  made  for  circulating  it  among  the  churches  in  the 
vicinity. 

Third,  these  churches  were  representative  in  two  ways.  Each 
stood  as  the  centre  of  a  group  of  churches;  and  each  had  its 
peculiar  features  and  exhibited  in  a  marked  degree  some 
feature  of  all  the  churches  of  Asia  Minor.  Thus  the  epistles 
to  the  seven  churches  all  apply  to  all  the  churches  of  the  whole 
country  but  each  letter  has  an  especial  value  for  the  church 
to  which  it  is  addressed.  The  messenger  on  his  circular  journey 
would  pass  through  Hierapolis,  Tralleis,  and  Magnesia,  at  all 
of  which  it  is  altogether  probable  there  were  churches,  and  these 
cities  were  certainly  more  wealthy  than  Philadelphia  and  Thy- 
atira.  But  the  churches  in  these  would  be  served  by  messengers 
of  secondary  circuits  having  the  seven  cities  mentioned  in  i: 
4,  11  as  their  centres.  Thus  Dr.  Ramsay  thinks  these  seven 
churches  became  representative  of  the  whole  church  in  the 
province,  and  he  further  believes  that  the  church  in  Asia  is 
representative  of  the  Church  in  the  world.  Certainly  the  words 
"to  show  to  his  servants"  in  i:  1  and  xxii:  6,  "he  that  reads  and 
they  that  hear  .  .  .  and  keep"  in  i:  3,  "what  the  spirit 
says  to  the  churches"  in  ii:  7,  11,  17,  29,  iii:  6,  13,  22,  "he  who 
keeps"  in  xxii:  7,  "those  who  keep  the  words"  in  xxii:  9,  "each 
one"  in  xxii:  12,  "they  that  wash  their  robes"  in  xxii:  14,  "for 


66         ,,  The  Revelation  of  John 

the  churches"  in  xxii:  16,  the  remarkably  broad  invitation  of 
xxii:  17,  "every  one"  "any  one"  in  xxii:  18,  19,  are  sufficiently 
inclusive  to  take  in  all  the  people  of  all  the  churches  of  Asia 
and  the  world. 

Fourth,  this  explanation  by  Dr.  Ramsay  is  by  far  the  most 
reasonable  that  has  ever  been  given  on  this  point,  and  when  we 
add  to  it  the  fact  that  the  book  before  us  is  an  apocalypse  and 
that  the  writer  manifestly  desires  to  suggest  both  mystery  and 
completeness  by  the  language,  we  have  what  appears  to  be  suffi- 
cient reason  for  the  choice  of  these  particular  seven  churches. 

2.  The  Letters  to  the  Seven  Churches.  While  the  Apo- 
calypse as  a  whole  from  i:  4  onwards  is  in  the  form  of  a  letter 
yet  we  find  the  epistolary  form  specially  used  in  chapters  ii  and 
iii  where  we  have  the  letters  to  the  seven  churches,  written,  as 
John  tells  us  in  i:  4,  5,  1 1,  at  the  express  command  of  Christ 
who  is  now  risen  and  glorified.  The  letters  are  in  some  ways 
very  much  alike,  and  in  others  quite  different. 

The  letters  are  all  built  on  the  same  plan.  Each  one  begins 
with  the  expression  "To  the  angel  of  the  church  in  .  .  . 
write;  These  things  says  ..."  followed  by  a  partial  de- 
scription of  the  glorified  Christ  as  pictured  in  the  first  chapter, 
so  that  all  the  partial  descriptions  at  the  beginnings  of  the  let- 
ters make  up  with  some  additions  (especially  in  the  last  two 
letters)  the  complete  description  of  Him  previously  given.  The 
letters  are  all  very  short ;  each  one  deals  with  the  condition  and 
circumstances  of  the  particular  church  to  which  it  is  addressed, 
and  all  close  in  the  same  way  with  a  promise  to  the  overcomer 
and  an  appeal  for  attention.  They  are  all  written  from  a  single 
inspirational  impulse,  and  although  each  is  addressed  to  its 
particular  church  and  written  as  much  for  it  as  if  the  others  did 
not  exist,  it  is  evident  from  the  direction  given  to  John  that  all 
the  letters  will  go  to  all  the  churches, — "What  you  see  write 
in  a  book  and  send  to  the  seven  churches," — one  book  con- 
taining all  seven  letters,  to  be  sent  to  all  seven  churches  and  this 
is  confirmed  by  the  plural,  "churches,"  in  the  concluding  appeal 
in  each  letter. 

But  into  this  common  framework,  so  skilfully  and  beautifully 
fashioned,  .John  is  able  to  put  an  individual  message  to  each 
church  pre-eminently  suited  to  its  own  particular  case.  Each 
letter  shows  a  very  close  knowledge  on  the  part  of  its  author 


Exposition  67 

of  the  church  to  which  it  is  written,  and  of  the  historical,  geo- 
graphical, political,  and  religious  circumstances  of  the  city  to 
which  it  belongs,  and  a  remarkable  facility  in  using  this  informa- 
tion for  the  spiritual  instruction  of  the  church  to  which  he 
writes.  This  will  be  brought  out  more  clearly  as  we  study  the 
letters  separately.  Probably  it  is  only  the  poverty  of  our 
knowledge  of  these  seven  cities  that  prevents  us  from  seeing  even 
more  references  to  their  individual  circumstances  than  we  have 
been  able  so  far  to  discover.  It  is  chiefly  to  the  painstaking 
efforts  of  Sir  Wm.  Ramsay  that  interpreters  of  these  chapters 
are  indebted  for  such  knowledge  of  the  seven  cities  as  we  pos- 
sess and  his  splendid  volume  "The  Letters  to  the  Seven 
Churches"  will  bring  him  the  lasting  gratitude  of  all  students 
of  this  portion  of  the  Apocalypse. 

3.  The  Angels  of  the  Churches.  What  are  we  to  under- 
stand by  these?  The  word  ayyeAoi  might  be  translated  "mes- 
sengers" equally  as  well  as  "angels;"  (see  Matt,  xi:  10,  Luke 
vii:  24,  Luke  ix:  52-,  Jas.  ii:  25,  where  the  same  word  is  used 
and  certainly  means  human  messengers).  If  this  is  the  sense 
here  the  "angels"  would  be  messengers,  possibly  elders  or  bishops 
of  the  Asian  churches  perhaps  sent  to  John  in  Patmos.  But  this 
is  hardly  allowable  here  as,  A.  no  human  ruler  or  messenger 
could  be  so  closely  identified  with  a  congregation  as  to  merit 
praise  and  blame  for  its  condition  to  the  extent  of  these  angels 
of  the  seven  churches,  and  B.,  as  Dr.  H.  B.  Swete  points  out, 
this  is  foreign  to  the  use  of  the  word  elsewhere  in  our  book 
where  it  occurs  more  than  sixty  times  exclusive  of  the  times  it 
is  followed  by  the  phrase  "of  the  church"  (t?)s  eK/cA^o-ias)  or 
"of  the  churches,"  (w  eKKkqmuv) ,  and  always  means  a  super- 
human being  employed  in  the  service  of  God  or  Satan. 

Professor  Ramsay  thinks  "the  angel  of  the  church"  seems  to 
embody  and  gather  together  in  a  personification  the  powers,  the 
character,  the  history  and  life  and  unity  of  the  church.  The 
angel  represents  the  Divine  presence  and  the  Divine  power  in 
the  church ;  he  is  the  Divine  guarantee  of  the  vitality  and  effec- 
tiveness of  the  church.  When  it  is  asked  how  the  angel  can  be 
so  closely  identified  with  the  church  as  to  be  blamed  for  its 
defects  Dr.  Ramsay  answers,  first,  that  John  here  inevitably 
fails  to  carry  out  fully  the  symbolism,  and  second,  that  it  is 
"vain  to  attempt  to  give  a  rigidly  accurate  definition  of  the 


68  The  Revelation  of  John 

meaning  which  is  attached  to  the  term  'angel'  in  these  chapters. 
All  that  concerns  the  angels  is  vague,  impalpable,  elusive,  defy- 
ing analysis  and  scientific  precision.  You  cannot  tell  where  in 
the  Seven  Letters  taken  one  by  one,  the  idea  'angel'  drops  and 
the  idea  'Church'  takes  its  place."  (Letters  to  the  Seven 
Churches,  ch.  vi). 

For  the  purposes  of  practical  interpretation  we  may  regard 
the  angel  of  the  church  as  simply  an  expression  for  the  prevail- 
ing spirit  of  the  church,  or  a  personification  of  the  church,  and 
thus  consider  it  as  the  church  itself. 


The  Letter  to  the  Church  in  Ephesus,  ii:  1-7. 

Ephesus  in  the  first  century  A.  D.  was  one  of  the  three  most 
important  cities  of  the  eastern  Mediterranean  region,  (the 
other  two  being  Antioch  in  Syria  and  Alexandria  in  Egypt). 
It  was  situated  on  the  sea  coast  at  the  mouth  of  the  river  Cayster 
and  would  be  the  first  of  the  seven  cities  to  be  reached  by  the 
messenger  from  Patmos.  Its  position  commercially  was  one  of 
great  importance  as  the  great  trade  route  from  the  east  ter- 
minated there.  Also  its  political  importance  was  great  as  the 
governors  of  the  province  landed  there  on  their  arrival.  It  was 
a  "libera  urbs"  (free  city)  with  its  own  fiovkr)  (Council), 
yepovala  (Senate),  and  ex/cA^aia  (Assembly),  the  head  of  a 
Conventus  (assize  town),  and  a  seat  of  proconsular  government 
(Acts  xix:  38).  Religiously  it  was  a  city  of  great  importance. 
Its  chief  deity  was  the  goddess  Diana,  (or  Artemis),  whose 
temple  was  unequalled  in  Asia  for  size  and  magnificence,  and 
to  which  people  from  all  parts  of  Asia  Minor  came  to  worship, 
bringing  much  trade  and  money  to  the  city  as  many  articles 
used  in  the  worship  of  Diana  were  made  there  and  sold  to  them. 
Nor  was  the  Imperial  religion  neglected.  A  shrine  and  a  great 
altar  of  Augustus  were  placed  in  the  temple  of  Diana  in  the 
earlier  years  of  his  reign,  and  later  provincial  temples  of  the 
Imperial  religion  were  built,  one  under  Claudius  or  Nero,  a 
second  under  Hadrian,  and  a  third  under  Severus.  The  city 
was  proud  of  the  honor  as  the  "Warden"  (veioKopos)  of  the 
temples  of  Diana  and  of  these  three  emperors  and  sometimes 
even  styled  itself,  "four  times  temple-warden."  In  Ephesus  art, 
philosophy,  literature,  and  the  theatre  flourished.  But  accord- 
ing to  Dr.  Ramsay  the  most  outstanding  characteristic  of  the 
city  was  its  continual  change,  as  he  says  it  experienced  more 
vicissitudes  than  any  other  city  of  Asia.  Its  harbor  was  steadily 
filling  up  with  the  silt  brought  down  by  the  river  so  that  the  city 
seemed  to  be  steadily  moving  inland,  and  thus  even  its  natural 
surroundings  were  in  a  state  of  transition.  Its  site  was  several 
times  changed  and  its  political  fortunes  were  much  varied  in 
the  passage  of  time.  So  much  has  it  declined  since  the  time  of 
Paul  and  John  that  it  is  now  insignificant. 

69 


70  The  Revelation  of  John 

The  Apostle  Paul  visited  Ephesus  on  his  second  missionary 
journey  but  his  visit  was  of  very  short  duration,  (Acts  xviii : 
191).  Some  time  afterward,  on  the  third  missionary  journey, 
he  again  visited  the  city  and  remained  two  years  or  more  there 
(Acts  xix:  iff)  and  so  rapidly  did  the  gospel  spread  that  "all 
those  dwelling  in  Asia  heard  the  word  of  God."  His  work 
there  seems  to  have  been  carried  on  by  Timothy  after  his  de- 
parture (1  Tim.  i:  3).  After  Paul's  death  and  Timothy's 
departure  the  tradition  of  the  second  century  declares  that  St. 
John  continued  the  work  there. 

1.  The  introduction  to  the  letter  is  one  which  we  readily 
notice  to  be  specially  suitable  to  the  Ephesian  church. 

A.  The  letter  to  it  is  placed  first  as  the  messenger  from 
Patmos  would  reach  it  first  and  because  it  was  on  the  whole 
the  most  important  city  of  the  province. 

B.  The  Author  is  the  one  "who  holds  the  seven  stars  in  his 
right  hand,  who  walks  in  the  midst  of  the  seven  golden  lamps." 
This  is  specially  suitable.  It  recognizes  that  as  Ephesus  is  the 
chief  city  it  stands  in  a  way  for  all  the  cities  and  the  province 
and  thus  the  church  there  is  addressed  by  Christ  as  He  stands 
in  His  relation  to  all  the  churches.  If  Ephesus  is  superior  to, 
and  in  a  sense  representative  of  all  the  cities  of  Asia,  Christ  is 
superior  to  and  over  all  the  churches  of  Asia  likewise,  which 
are  as  inferior  to  Him  and  as  much  subject  to  His  power  and 
authority  as  the  lamps  and  stars  are  to  Him  in  the  vision. 

2.  Christ  recognizes  in  the  church  at  Ephesus  much  that  is 
good  and  praiseworthy,  (vs.  2,  3,  6).  He  knew  their  work 
and  labor  and  patience.  No  faithful  effort  on  their  part,  for 
the  Master's  sake,  no  hardship  uncomplainingly  endured,  no 
time  of  waiting  cheerfully  borne,  escaped  His  watchful  eye. 
Their  patient  endurance  and  strenuous  toil  for  Him  are  so  very 
plain  to  the  One  who  moves  in  the  midst  of  the  seven  golden 
lamps  that  it  is  emphasized  by  the  third  verse,  which  is  little 
more  than  a  repetition  of  what  has  been  said  in  the  former  half 
of  the  second.  He  also  took  note  of  and  appreciated  their  ab- 
horrence of  evil,  and  their  care  in  testing  those  who  came  to 
them  pretending  to  be  apostles  when  they  were  really  not  so. 
The  young  churches  were  continually  visited  by  those  who 
claimed  to  be  apostles  and  prophets  of  Christ,  and  they  needed 
to  be  always  on  their  guard  against  the  intrusion  of  false  teach- 
ers and  false  doctrine,  and  especially  as  there  was  yet  no  es- 


Exposition  71 

tablfshed  standard  of  Christian  faith  and  practice.  In  the 
epistle  of  Ignatius  written  to  this  church  a  few  years  later  we 
have  strong  testimony  to  their  intolerance  of  evil,  their  faith- 
fulness in  avoiding  it,  and  their  high  Christian  grace.  Their 
hatred  of  evil  was  especially  exercised  toward  the  works  of  the 
Nicolaitanes.  Of  this  sect  we  know  very  little.  As  their  doc- 
trines are  associated  in  vs.  14  and  15  with  those  of  "Balaam, 
who  taught  Balak  to  cast  a  stumbling  block  before  the  children 
of  Israel,  to  eat  things  sacrificed  to  idols,  and  to  commit  forni- 
cation," we  may  conclude  that  they  were  an  antinomian  sect 
who  abused  the  doctrine  of  Gentile  liberty  from  the  Mosaic 
Law  taught  by  St.  Paul.  That  such  a  sect  really  existed  is 
clearly  established  by  many  references  to  them  in  later  writings. 
Irenaeus  (Adv.  Haer.  i:  26)  says  they  lived  "lives  of  unre- 
strained indulgence,"  teaching  that  adultery  and  eating  things 
sacrificed  to  idols  are  matters  of  indifference.  Clement  of  Alex- 
andria, Tertullian,  and  Ignatius  refer  to  them  in  language  of 
the  same  sort,  showing  that  they  sanctioned  moral  impurity. 
In  matters  of  doctrine  they  seem  to  have  maintained  well  known- 
Gnostic  errors  according  to  the  writings  of  Irenaeus,  Tertullian, 
and  Hippolytus.  This  sect  is  mentioned  in  the  letter  to  the 
church  in  Pergamum  (ii:  15)  and  perhaps  also  in  the  letter 
to  the  church  in  Thyatira  (ii:  aoff).  This  would  suggest  that 
its  doctrine  was  widely  prevalent  and  dangerous  to  the  faith. 

3.  Their  estate,  however  is  not  one  that  merits  unmixed 
praise,  for  their  pristine  love  for  Christ  has  cooled  (vs.  4).  If 
the  loyalty  and  activity  of  the  church  have  been  well  maintained 
there  has  been  a  falling  off  in  the  greatest  of  Christian  gifts. 
The  inner  fire  had  burned  low,  and  their  intense  enthusiasm  in 
the  days  of  Paul  had  vanished  (see  Acts  xix:  20,  xx:  37). 

4.  A  call  to  repentance  is  given  them  in  vs.  5.  Their  first 
duty  is  to  remember  from  whence  they  have  fallen,  and  recall 
to  their  minds  in  a  clear  way  their  former  and  much  better  con- 
dition. When  this  is  done  they  must  "repent" — adopt  a  com- 
plete change  of  attitude,  and  begin  over  again, — "do  the  first 
works,"  though  they  are  not  told  to  love  with  the  same  love. 
A  complete  series  of  three  stages  is  put  before  them,  remember, 
repent,  do. 

5.  A  warning  is  given  them  that  they  will  lose  their  place 
as  a  church  if  they  fail  to  repent.    Ephesus  was  a  city  of  change, 


72  The  Revelation  of  John 

and  in  spite  of  its  present  greatness  as  a  city  its  actual  location 
had  several  times  been  altered.  Natural  conditions  also  were 
changing  there.  The  river  was  slowly  but  steadily  filling  the 
harbor  so  that  soon  the  city  became  almost  an  inland  town,  and 
its  proud  position  waned.  Christ  would  not  tolerate  indefinitely 
a  church  that  was  steadily  losing  its  devotion  to  Him. 

6.  This  warning  is  strengthened  by  a  ringing  appeal  for  close 
and  attentive  consideration  extended  in  exactly  the  same  words 
to  each  one  of  the  seven  churches,  "He  who  has  an  ear  let  him 
hear  what  the  Spirit  says  to  the  churches." 

7.  The  letter  closes  with  a  promise  to  the  overcomer, — "to 
eat  of  the  tree  of  life,  which  is  in  the  paradise  of  God."  While 
all  the  seven  letters  have  promises  to  the  overcomer,  no  two  are 
the  same.  Trees  had  been  worshipped  from  time  immemorial 
as  the  home  of  the  divine  nature  and  power,  and  the  figure  was 
familiar  both  to  Jew  and  Greek.  On  some  sacred  tree  the 
safety  of  a  family  or  tribe  or  city  was  often  thought  to  depend. 
The  people  of  Athens  knew  that  the  safety  of  their  state  was 
assured  when  the  sacred  olive  tree  on  the  Acropolis  put  forth 
a  new  shoot  after  the  city  had  been  burned  by  the  Persians.  In 
the  holy  tree  the  divine  life  was  thought  to  come  close  to  man 
and  he  who  could  eat  of  the  fruit  of  the  tree  of  life  was  re- 
ceiving the  strength  of  God's  nature  and  power.  As  Diana 
the  Ephesian  goddess  was  looked  upon  as  the  fruitful  mother 
of  all  vegetable,  animal,  and  human  life  as  well  as  the  source 
of  their  reproductive  power,  the  personification  of  the  principle 
of  vitality,  the  appropriateness  of  this  promise  to  the  overcomer 
is  evident.    Gen.  iii:  22-24  may  also  be  in  the  mind  of  the  seer. 


VI 

The  Letter  to  the  Church  in  Smyrna,  ii:  8-n. 

Going  northward  from  Ephesus  along  the  great  road  for  a 
distance  of  about  35  miles  the  messenger  from  Patmos  would 
reach  Smyrna.  This  was  a  city  of  great  beauty  and  this  feature, 
with  the  eminence  of  the  city  in  other  ways,  led  to  its  calling 
itself  to  rrj'i  'Aotas  ayakjxa  (the  Pride  of  Asia).  Its  beauty  con- 
sisted in  its  natural  surroundings,  its  fine  paved  streets,  the 
squares  in  which  the  city  was  laid  out,  and  a  fine  hill  at  the 
extreme  end  of  its  principal  street,  rising  to  some  460  feet  in 
height  called  "Pagos"  and  crowned  with  castles  and  towers. 
This  hill  with  its  castle,  battlements,  and  towers  made  a  splen- 
did acropolis  for  the  city  and  was  often  referred  to  as  its 
"Crown."  Commercially  the  city  was  almost  the  equal  of  Ephe- 
sus. Not  only  had  it  the  trade  of  the  rich  Hermus  valley  but 
it  was  the  terminus  of  a  great  road  which  led  far  inland,  while 
its  situation  at  the  head  of  a  long  gulf  or  inlet  gave  it  prom- 
inence as  a  shipping  town.  It  had  two  harbors,  the  inner  and 
smaller  of  which  is  now  filled  up  and  has  become  the  scene  of  its 
bazaars. 

Politically  from  the  distant  past  Smyrna  was  loyal  to  Rome 
and  in  this  loyalty  her  citizens  found  much  pride.  In  195 
B.  C.  Smyrna  built  a  temple  and  instituted  a  worship  of  Rome. 
A  century  later  when  a  Roman  army  was  suffering  great  distress 
in  the  war  against  Mithradates  the  citizens  of  Smyrna  stripped 
off  their  own  clothes  to  send  to  the  shivering  troops.  In  A.  D. 
23  permission  was  given  to  the  Commune  of  Asia  to  erect  a 
temple  to  Tiberias  and  his  mother  Julia  Augustus,  and  three 
years  later  Smyrna  was  chosen  as  its  location  over  all  other  cities 
in  the  province  because  of  the  faithfulness  and  loyalty  of  the 
city  to  her  powerful  ally.  Thus  the  city  secured  the  much 
prized  honor  of  being  Temple-warden. 

Smyrna  above  all  else  was  a  city  of  enduring  and  abounding 
life.  With  a  history  going  back  to  the  remote  past,  a  continuity 
and  a  freedom  from  vicissitude  secured  chiefly  by  its  relation- 
ship to  the  Imperial  power,  it  retained  through  the  centuries 
a  remarkable  vigor.  The  city  has  suffered  much  from  earth- 
quakes, but  after  each  has  arisen  more  beautiful  than  before. 

73 


74  The  Revelation  of  John 

It  is  the  only  ancient  city  of  Asia  Minor  that  continues  to  this 
day  a  place  of  importance.  Its  present  population  is  given  at 
approximately  250,000  of  which  according  to  Dr.  Ramsay, 
three  quarters  are  said  to  be  Christians,  a  fact  which  no  doubt 
accounts  for  its  continuous  prosperity,  and  the  name  "Infidel 
Smyrna"  given  it  by  the  Turks. 

Of  the  founding  of  the  church  in  Smyrna  we  know  nothing 
beyond  the  vague  allusion  of  Acts  xix:  10,  but  as  we  learn  from 
the  letter  before  us,  it  had  an  honorable  history.  The  church 
has  continued  strong  there  ever  since.  There  Polycarp,  the 
disciple  of  St.  John,  suffered  martyrdom  about  155  A.  D.  In 
the  middle  ages  Smyrna  was  the  last  city  of  Asia  Minor  to  fall 
under  the  sway  of  the  Turks. 

1.  Introduction.  "These  things  says  the  first  and  the  last, 
who  was  dead  and  lived."  Here  again  we  find  the  letter  be- 
ginning with  a  description  of  Christ.  Here  was  a  city  whose 
people  prided  themselves  on  its  antiquity.  They  thought,  nc 
doubt,  that  its  origins  were  lost  in  the  distant  past  and  to  then 
probably  its  destruction  seemed  unthinkable.  But  this  lettei 
begins  by  holding  up  to  the  Christians  in  that  city  One  who 
can  claim  greater  antiquity  and  longer  life.  However  old 
Smyrna  was,  it  certainly  was  not  the  First  and  however  long 
it  lasts  it  certainly  will  not  be  the  Last.  This  is  what  Christ 
claimed  to  be.  The  striking  analogy  to  their  city  is  further 
carried  out  in  the  following  clause,  "was  dead  and  lived." 
Strabo  tells  us  how,  in  the  early  years  of  the  history  of  the  city, 
Smyrna  was  destroyed  by  the  Lydians  and  for  four  hundred 
years  there  was  no  "city"  but  merely  a  group  of  scattered  vil- 
lages. The  city  thus  as  a  Greek  city  died,  but  continued  to  live 
on  as  a  village  state,  then  was  refounded  and  once  more  became 
a  Greek  city.  How  suitable  that  the  struggling  Christians 
there  should  be  reminded  of  the  One  who  lived  on  in  spite  of 
death.  In  several  striking  ways  the  church  in  Smyrna  con- 
tradicted outward  appearances.  It  seemed  poor,  and  no  doubt 
was  poor  in  all  outward  circumstances  but  because  of  its  fidelity 
to  Christ  was  really  rich  in  the  realities  of  life.  It  was  suffering 
tribulation  outwardly,  but  really  was  triumphant  and  earning 
the  crown  of  life.  Its  enemies  were  mere  pretenders,  claiming 
to  be  the  people  of  God  but  really  the  synagogue  of  Satan;  it 
was  real. 


Exposition  75 

2.  Knowledge.  Christ  assures  them  that  their  condition  has 
not  escaped  Him. 

A.  He  knows  their  tribulation.  The  Christians  there  had 
much  suffering  to  bear  although  there  is  no  indication  that 
organized  persecution  had  as  yet  broken  out. 

B.  Their  poverty  was  very  noticeable  in  a  great  city  where 
wealth  abounded,  especially  as  they  were  poor  because  of  their 
fidelity  to  Christ  and  thus  they  were  rich  in  another  sense. 

C.  They  had  also  to  contend  with  some  who  pretended  to 
be  Jews  but  in  the  truest  sense  were  really  not  so.  We  may 
get  a  slight  hint  as  to  the  real  character  of  these  Jews  from  their 
conduct  at  the  martyrdom  of  Polycarp.  Although  his  trial  and 
death  took  place  on  the  Jewish  Sabbath  and  in  the  Stadium 
many  Jews  assisted  in  his  execution  by  carrying  and  arranging 
the  wood  for  the  fire  by  which  he  was  burned,  even  surpassing 
the  heathen  in  their  zeal  to  be  rid  of  him.  Truly  such  were 
not  true  Jews  but  might  fairly  be  described  as  blasphemers  and 
of  the  synagogue  of  Satan. 

3.  Exhortation. 

A.  "Fear  not  .  .  .  ten  days."  There  are  worse  things 
coming  than  poverty.  More  "tribulation"  is  in  store  for  them 
and  some  of  them  will  be  called  upon  to  endure  imprisonment  as 
a  test.  This  will  be  for  a  fairly  short  definite  period,  described 
as  "ten  days." 

B.  They  are  urged  to  be  faithful  unto  death.  As  Smyrna 
had  been  characterized  by  unswerving  faithfulness  to  Rome 
so  should  they  be  to  Christ. 

C.  The  general  appeal  found  in  all  the  other  six  letters  is 
also  here,  "He  who  has  an  ear,  etc." 

4.  The  reward  of  fidelity  is  two  fold. 

A.  The  crown  of  life.  This  may  refer  to  the  hill  with  its 
splendid  buildings  on  top,  often  spoken  of  as  the  "Crown"  of 
the  city,  or  it  might  refer  to  the  wreath  of  flowers  or  laurel 
leaves  given  to  the  winner  in  the  games  which  were  frequently 
held  there.  Whichever  the  author  has  in  mind  it  is  eminently 
suitable. 

B.  But  it  is  a  better  crown  than  buildings  made  by  hands  or 
leaves  that  will  soon  fade,  it  is  a  crown  of  life,  which  even  the 
second  death  cannot  destroy.  The  second  death  is  again  men- 
tioned in  xx :  6,  14  and  xxi:  8  where  it  is  described  as  a  lake 
of  fire  and  brimstone.    The  nature  of  the  reward  promised  is 


76  The  Revelation  of  John 

clear.  The  one  who  is  unfalteringly  faithful  to  Christ  shall 
receive  a  reward  from  Christ  far  more  excellent  than  anything 
earth  can  give. 

5.  This  letter  to  the  church  in  Smyrna  presents  a  marked 
contrast  to  the  letter  to  the  church  in  Ephesus.  The  church  in 
Ephesus  is  exhorted  to  return  to  a  former  and  more  acceptable 
frame  of  spirit  while  the  one  in  Smyrna  is  urged  to  continue  in 
its  present  state.  Complaint  is  made  against  the  church  in 
Ephesus  because  it  has  left  its  first  love,  while  no  fault  at  all  is 
found  with  the  church  in  Smyrna.  The  church  in  Ephesus 
appeared  to  be  alive  and  rich  but  really  was  dying  and  poor; 
the  church  in  Smyrna  was  apparently  dying  and  poor  but  really 
was  living  and  rich.  And  lastly  there  is  here  the  note  of  affec- 
tion and  entire  approval  while  in  the  letter  to  the  church  at 
Ephesus  there  is  a  clear  note  of  disapproval,  and  little  or  no 
indication  of  affection. 


VII 

The  Letter  to  the  Church  in  Pergamum,  ii:  12-17. 

Following  the  great  road  northward  from  Smyrna  for  some 
55  miles  the  apocalyptic  messenger  would  reach  the  third  of  the 
seven  cities,  Pergamos  or  Pergamum,  situated  on  a  large  rocky 
hill,  fitly  located  to  dominate  the  whole  valley  and  large  plain 
of  the  river  Caicus,  and  presenting  the  impression  of  permanence 
and  authority. 

For  about  four  centuries  preceding  the  time  of  this  letter 
it  had  been  the  capital  of  a  considerable  territory,  and  when  the 
seven  letters  were  written  this  state  of  affairs  still  existed.  In 
the  latter  half  of  the  first  Christian  century  it  was  the  official 
Roman  capital  of  the  province  though  it  was  losing  that  honor 
as  Ephesus  was  slowly  coming  to  be  recognized  in  popular 
opinion  as  the  capital. 

Religiously  Pergamum  was  important.  Four  leading  deities 
were  worshipped,  Zeus  Soter,  Athena  Nikephoros,  Dionysos 
Kathegemon,  and  Asklepios  Soter;  the  two  former  were  Hel- 
lenic and  thus  foreign,  but  they  were  glorified  by  the  greatest 
efforts  of  Art  in  Pergamum ;  the  two  latter  were  Anatolian  and 
so  native  to  the  soil  of  Asia.  Zeus  Soter  (Jupiter  Saviour) 
was  king  and  father  of  the  gods  and  men  and  supreme  over  all 
nature;  he  had  a  great  altar  on  the  slope  of  the  hill.  Athena 
Nikephoros  (Minerva  Bearer  of  Victory)  had  a  magnificent 
temple  almost  crowning  the  acropolis.  Dionysos  Kathegemon 
(Dionysos  the  Leader)  was  the  god  of  the  royal  family  and  the 
kings  claimed  to  be  his  descendants  and  embodiments  on  earth. 
His  worship  was  carried  on  in  Imperial  times  by  a  religious 
society  called  Boukoloi  (Ox-herds).  The  god  was  apparently 
of  the  animal  type,  probably  a  bull.  The  most  important  deity 
in  Pergamum  was  however  Asklepios  Soter  (Aesculapius  Sav- 
iour). He  was  also  of  the  animal  type,  being  associated  more 
particularly  with  the  serpent.  Asklepios  was  associated  with  the 
healing  art,  and  a  school  of  medicine  was  connected  with  his 
temple,  attracting  many  sufferers  from  all  quarters.  The  city 
was  particularly  devoted  to  the  Imperial  religion  and  the 
worship  of  the  emperors  and  as  early  as  B.  C.  29  had  a  temple 
dedicated  to  Augustus,  thus  being  the  first  of  the  Asian  cities 

77 


78  The  Revelation  of  John 

to  attain  to  the  high  honor  of  Temple  Warden  of  which  the  city 
was  very  proud.  The  local  priest  of  Jupiter  proudly  considered 
himself  priest  of  the  Divine  Augustus  as  well. 

Because  of  its  situation  and  its  religious  and  political  position 
Pergamum  stands  out  conspicuously  as  the  city  of  authority, 
the  royal  city.  In  trade  it  was  far  inferior  to  Ephesus  and 
Smyrna  though  surrounded  by  a  rich  valley.  It  did  however 
become  famous  for  a  particular  kind  of  leather  adapted  to  pur- 
poses of  writing  called  "parchment"  to  which  it  gave  its  name, 
(Pergamena). 

The  letter  to  the  church  in  Pergamum  is  one  of  very  great 
interest  as  none  of  the  seven  letters  shows  more  careful  adapta- 
tion to  the  circumstances  of  the  city  in  which  the  church  to 
which  it  is  addressed  is  located. 

i.  Introduction,  "These  things  .  .  .  sword."  Here  we 
find  Christ  using  the  words  of  one  who  wears  the  badge  of 
absolute  authority  when  He  addresses  the  church  located  in  the 
seat  of  authority, — Pergamum.  The  sword  {lpoix<patav)  here 
mentioned  is  not  the  oriental  scimitar  or  the  ordinary  cutting 
sword  employed  by  many  nations,  especially  the  Greeks,  but  a 
two-edged,  sharp-pointed  weapon  used  by  the  Romans.  The 
weapon,  as  also  the  name  here  given  it,  were  originally  of 
Thracian  origin  and  therefore  "barbarian"  either  from  the 
point  of  view  of  Jew  or  Greek,  to  both  of  whom  the  Romans 
were  a  barbarian  race.  In  Roman  estimation  the  sword  was  the 
symbol  of  highest  official  authority  possessed  by  the  proconsul 
of  the  province,  and  included  the  power  of  life  and  death.  As 
in  the  case  of  the  other  letters  the  description  of  Christ  here  is 
part  of  the  complete  description  given  in  the  first  chapter.  Thus 
the  attention  of  the  church  in  Pergamum  is  directed  to  One  who 
holds  authority  far  superior  to  that  of  any  temporal  power. 

2.  Recognition.  "I  know  .  .  .  dwells."  As  in  the 
case  of  the  other  churches  no  merit  or  shortcoming  escaped  the 
eye  of  Christ. 

A.  Their  dwelling  place.  This  is  described  as  the  place  of 
Satan's  throne,  and  this  was  the  chief  element  in  determining 
their  condition.  By  "Satan"  must  here  be  meant  the  official 
Imperial  power  that  stood  in  opposition  to  the  Church.  Per- 
gamum as  the  official  capital  of  the  province  and  by  nature  and 
history  marked  out  as  the  royal  city,  was  also  the  provincial  seat 


Exposition  79 

of  the  Imperial  religion.  This  religion  was  most  obnoxious  to 
the  Christians  because  it  deified  the  emperors  who  were  mere 
human  beings  and  worshipped  them  as  divine,  though  in  some 
cases  at  least  (e.  g.  Nero)  they  were  notoriously  wicked;  also 
because  the  Imperial  power  was  forcing  them  to  adopt  it. 

B.  Their  fidelity  was  most  commendable.  They  had  stoutly 
refused  to  revile  their  Master  by  calling  Caesar  Lord  and  had 
remained  true  to  Christ  even  though  to  do  so  meant  a  severe 
trial  for  them,  Antipas,  a  faithful  Christian  had  been  put  to 
death  there.  This  is  the  first  indication  in  the  seven  letters  of  a 
state  persecution  so  severe  that  Christians  were  called  upon  to 
surrender  either  their  lives  or  their  devotion  to  Christ.  Of 
Antipas  we  know  no  more  than  what  is  here  told  us.  But 
we  must  not  conclude  either  that  he  was  the  only  martyr  among 
the  Pergamenian  or  Asian  Christians;  the  woman  drunk  with 
the  blood  of  the  saints  mentioned  subsequently  indicates  other- 
wise ;  nor  are  we  to  assume  that  he  really  belonged  to  Per- 
gamum,  as  prisoners  from  other  parts  of  the  province  were 
frequently  brought  to  the  provincial  capital  for  trial  and  execu- 
tion. 

3.  Complaint.  But  the  faithfulness  of  the  church  as  a  whole 
was  marred.  There  were  in  it  two  parties,  whose  teachings 
were  not  according  to  the  will  of  Christ.  First.  They  had 
among  them  some  who  held  the  teaching  of  Balaam  who  is  here 
described  as  having  taught  Balak  to  cast  a  stumbling  block 
before  the  Israelites  so  that  they  ate  things  offered  to  idols  and 
were  guilty  of  fornication.  The  earliest  narrative  of  Balaam 
and  Balak  in  Numbers  xxii:  1 — xxiv:  25  contains  no  indica- 
tion that  Balaam  was  guilty  of  this  offence.  But  a  later  refer- 
ence to  Balaam  in  Numbers  xxxi:  16  makes  him  responsible 
for  the  idolatry  and  fornication  of  the  Israelites  in  the  matter 
of  Baal-peor  recorded  in  Numbers  xxv.  It  is  clear  that  there 
were  some  in  the  Pergamenian  church  who  supported  these 
practices.  Second.  They  had  among  them  some  who  held  the 
teaching  of  the  Nicolaitanes  which  He  hated  (see  ii:  6  and 
comment  on  it  above). 

4.  Appeal. 

A.  They  are  called  upon  to  repent. 

B.  If  the  church  fails  to  repent  Christ  will  fight  against  the 
Nicolaitanes  (/xer  avrwv)  with  the  sword  of  His  mouth.  In 
this  book  Christ  is  sometimes  pictured  as  a  conqueror  or  warrior 


80  The  Revelation  of  John 

(xix:  i  iff).  We  may  conclude  that  the  church  as  a  whole  had 
tolerated  the  Nicolaitanes  and  that  some  of  her  people  had 
listened  to  their  teaching  but  that  the  church  as  a  whole  had  not 
identified  herself  with  them  as  it  is  clearly  against  them  and  not 
against  the  church  that  Christ  threatens  to  fight. 

C.  Then  there  is  the  appeal  contained  in  all  the  letters,  "He 
who  has  an  ear     .     .     .     churches." 

5.  Promise  to  the  overcomer.  "To  him  who  overcomes 
receives  it." 

A.  The  one  who  overcomes  is  promised  the  hidden  manna. 
Probably  the  writer  has  in  mind  the  manna  given  in  the  wilder- 
ness to  the  Israelites,  a  sample  of  which  was  preserved  in  a 
golden  pot  in  the  Ark  of  the  Covenant  in  the  Holy  of  Holies 
(Ex.  xvi:  32,  Heb.  ix:  4),  but  the  meaning  is  that  in  a  spiritual, 
and  so  hidden,  way  Christ  will  provide  the  real  nourishment  for 
His  followers.  Indeed  in  the  days  of  His  flesh  He  declared  that 
He  was  the  bread  of  life,  (John  vi:  48).  There  was  therefore 
no  need  of  eating  things  offered  to  idols  as  Christ  was  prepared 
to  give  them  something  far  better. 

B.  The  overcomer  was  also  promised  a  white  stone  inscribed 
with  a  mysterious  name  which  only  the  recipient  would  under- 
stand. The  exact  significance  of  the  white  stone  is  uncertain. 
The  word  itself  (^<^>o?)  means  a  small  stone  or  pebble,  such 
as  was  often  used  for  voting.  Many  suggestions  have  been 
offered  of  which  a  few  are:  The  Jewish  rabbis  thought  that 
precious  stones  fell  with  the  manna ;  Ziilig  followed  by  Trench 
saw  in  it  an  allusion  to  the  Urim  (Ex.  xxviii:  30)  which  was 
thought  to  have  been  a  diamond  engraved  with  the  Tetragram- 
maton ;  others  again  see  in  it  a  reference  to  voting  in  the  courts 
of  justice,  black  pebbles  being  used  to  condemn  and  white  to 
acquit  the  accused ;  the  man  on  his  acquittal  was  spoken  of  as 
viKTjoras  (i.  e.,  having  overcome)  while  the  i/^</>os  acquitting  him 
was  called  viKr/r-^tos  (belonging  to  an  overcomer)  ;  still  others 
think  there  is  a  reference  to  the  use  of  counters  in  reckoning 
(xiii:  18  ^r^io-rarw  rov  aptdfjiov  let  him  count  the  number),  or 
to  the  tickets  which  were  sometimes  distributed  entitling  those 
who  held  them  to  free  entertainments,  or  to  engraved  stones 
used  in  magic  or  secret  religious  rites.  None  of  these  seems 
entirely  satisfactory  though  perhaps  the  reference  to  magic  or 
to  the  court  of  justice  is  on  the  whole  the  most  satisfactory.  The 
allusion  in  the  expression  "a  new  name"  on  the  stone  is  equally 


Exposition  81 

uncertain  and  difficult  but  it  is  altogether  probable  that  it  was 
suggested  by  magic  rites  and  popular  religious  superstitions. 
Much  emphasis  was  often  laid  on  a  name,  which  in  popular 
belief  was  closely  connected  with  the  nature  both  of  a  person 
and  of  a  god,  guaranteeing,  and  even  giving  existence,  reality, 
and  life.  Sometimes  the  true  name  of  a  god  was  kept  secret 
lest  strangers  and  enemies  should  gain  influence  over  him.  A 
new  name  indicated  an  entrance  on  a  new  life.  The  person 
who  was  admitted  into  the  mysteries  and  received  the  new  name 
not  merely  entered  upon  a  new  life  whose  abundance  had  been 
opened  to  him,  but  he  learned  the  names  of  the  god  which  would 
open  the  way  for  him  and  enable  him  to  overcome  hostile  spirits. 
To  know  the  name  of  a  demon  or  god  was  thus  to  gain  the 
secret  of  his  influence  and  power.  This  reference  to  religious 
rites,  (if  such  it  were),  was  specially  adapted  to  the  church  in 
Pergamum.  In  B.  C.  27  the  emperor  had  been  given  the  new 
name  or  title  of  Augustus  (Venerable)  by  the  Roman  Senate. 
This  was  an  old  sacred  word  used  only  by  the  priests  and  never 
before  applied  to  any  human  being.  But  the  emperor  was 
beginning  to  be  looked  upon  by  the  public  generally  as  a  god 
in  human  form.  The  Christians  in  Pergamum,  "where  the 
throne  of  Satan  is,"  would  recognize  in  this  new  name  an  in- 
dication that  when  they  had  triumphed  their  position  would 
be  like  that  of  Augustus  only  higher,  each  having  as  his  own 
secret  inviolable  possession  the  Name  of  God,  which  would  set 
them  over  the  world,  triumphing  over  the  Emperor  and  defeat- 
ing him  by  the  very  tribulation,  suffering,  and  death,  which  he 
inflicted  upon  them.  Whatever  may  have  been  the  particular 
reference  in  these  words  we  may  be  sure  that  it  was  clear  to  the 
Christians  in  Pergamum.  For  us  too  the  general  sense  at  least 
is  fairly  clear.  The  white  stone  with  the  mysterious  new  name 
is  the  pledge  and  token  of  the  Divine  favor  and  intimate  knowl- 
edge of  Christ  and  God  as  only  the  one  who  receives  it  can 
adequately  comprehend.  We  should  note  also  that  the  word 
here  used  is  not  veos,  meaning,  new,  with  respect  to  time  or  age, 
but  kcuvos,  meaning,  new,  in  respect  to  quality,  i.  e.,  fresh  and 
thus  the  suggestion  is  that  of  the  eternal  freshness  of  youth 
which  the  gospel  inspires. 


VIII 

The  Letter  to  the  Church  in  Thyatira,  ii:  18-29. 

Thyatira  was  situated  on  slightly  rising  ground  in  the  centre 
of  a  long  depression  connecting  the  Caicus  and  Hermus  valleys. 
It  was  on  an  important  road  leading  from  Pergamum  to  Sardis 
and  Laodicea  some  40  miles  from  Pergamum.  Although  from 
early  times  there  had  been  a  settlement  and  heathen  temple 
there,  it  was  not  until  about  300  B.  C.  that  it  was  founded  as  a 
Greek  city.  Its  chief  function  was  military  though  there  was 
little  to  give  it  the  appearance  of  an  important  stronghold.  It 
lay  in  an  open  valley  by  gently  sloping  hills  and  had  no  proper 
acropolis.  The  general  impression  which  it  gives  is  one  of 
weakness  from  a  military  point  of  view,  and  no  one  would  think 
of  it  as  fitted  to  be  a  capital  city  ruling  an  empire.  But  its  situ- 
ation made  it  important  as  a  garrison.  Situated  on  an  im- 
portant road  leading  to  the  political  capital  Pergamum,  it  was 
necessary  that  it  should  be  made  a  strong  military  post.  Every 
invader  must  capture  it  before  he  could  proceed,  but  as  soon  as 
he  had  secured  it  he  must  refortify  it  for  his  own  protection. 

Commercially  Thyatira  was  of  small  importance  beside 
Smyrna  or  Ephesus.  It  had  a  considerable  local  trade  however. 
The  very  conditions  that  made  it  feeble  and  therefore  un- 
fortunate in  war,  favored  its  prosperity  in  times  of  peace.  In 
the  long  peace  of  the  Roman  Empire  it  steadily  increased  in  size 
and  wealth.  While  retaining  the  memory  of  its  ancient  days 
it  ceased  to  be  a  military  city.  And  this  long  period  of  peaceful 
progress  was  only  well  begun  when  the  letter  before  us  was 
penned.  In  the  days  of  its  prosperity  it  possessed  more  trade- 
guilds  than  any  other  Asian  city,  so  far  as  known.  On  the 
inscriptions  we  find  wool-workers,  linen  workers,  makers  of 
outer  garments,  dyers,  leather-workers,  tanners,  potters,  bakers, 
slave-dealers,  and  bronze  smiths,  are  all  mentioned.  These 
trade  guilds  probably  formed  the  most  outstanding  feature  in 
Thyatiran  life  when  the  letter  before  us  was  written.  The 
woman  of  Thyatira  who  was  so  hospitable  to  Paul  and  his 
company  (Acts  xvi :  14,  15)  may  have  been  a  member  of  one 
of  these  guilds  who  had  gone  to  Philippi  to  push  the  sale  of  her 
goods.     Religiously  Thyatira  was  far  inferior  to   Pergamum, 

82 


Exposition  83 

Smyrna,  and  Ephesus.  It  never  attained  to  the  honor  of  a 
temple-wardenship,  but  it  had  a  deity  of  which  it  boasted.  This 
god  was  called  by  the  elaborate  name  of  Helios  Pythios  Tyrim- 
naios  Apollon  ("HAios  Tlv6io<$  Tvpi/xvalo<i  'Atto'AAojv).  He  was 
probably  an  ancient  Lydian  sun-god  identified  with  the  Greek 
Apollo.  He  was  patron  of  the  city,  (and  so  named  ILpo7rdT0)p, 
i.  e.,  Patron  of  the  city  and  ancestor  of  its  people),  in  front  of 
which  he  had  a  temple  or  shrine,  (and  so  called  7rpo7roAi<?  i.  e., 
before  the  city).  He  seems  to  have  been  closely  related  to  a 
warrior-god  represented  on  coins  and  pictured  as  going  forth  on 
horseback  with  a  battle-axe  over  his  shoulder  to  conquer  and 
destroy  his  enemies.  The  many  names  and  titles  present  a 
strange  mixture  of  Greek  and  barbarian  religious  sentiment,  and 
in  Thyatira  he  was  doubtless  the  embodiment  of  the  military 
spirit  of  the  city.  Games  were  held  in  honor  of  this  deity. 
Under  the  Roman  empire  his  worship  was  united  with  the  cult 
of  the  emperors.  The  Greek  goddess  Artemis  (or  Diana)  was 
also  worshipped  in  Thyatira  and  her  priestess  was  the  wife  of 
the  priest  of  Apollo.  Lastly,  outside  the  city  there  was  a  shrine 
of  the  oriental  sibyl  Sambathe. 

The  scantiness  of  our  knowledge  of  this  city,  especially  as  it 
was  in  the  latter  half  of  the  first  Christian  century  makes  it 
difficult  to  understand  this  letter  before  us.  Probably  if  our 
knowledge  were  sufficient  we  would  find  it  one  of  the  most 
instructive  of  the  seven  letters. 

1.   Introduction.   "These  things  says  the  Son  of  God     . 
brass." 

A.  Here  for  the  first  and  only  time  in  the  Apocalypse  Christ 
is  referred  to  as  the  Son  of  God.  But  in  several  passages  the 
same  fact  is  indicated  in  other  words,  i:  6,  ii:  27,  iii:  5.  21, 
xiv:  1. 

B.  The  penetrating  power  of  His  vision,  His  righteous  in- 
dignation, and  the  keenness  of  His  intellect  are  indicated  in  the 
eyes  that  appear  as  flames  of  fire. 

C.  The  feet  of  shining  brass  taken  with  the  other  two 
phrases  of  this  introduction  suggest  that  He  has  an  excellence 
far  greater  than  that  achieved  by  any  skilled  worker  in  Thy- 
atira, and  that  He  has  strength  and  power  to  stamp  out  the 
enemies  of  the  truth. 

D.  The  majesty  and  exaltation  of  Christ  described  in  these 
words  is  far  greater  than  that  indicated  in  the  introduction  to 


84  The  Revelation  of  John 

any  of  the  other  letters. 

E.  In  the  case  of  the  other  letters  the  description  of  Christ 
in  the  introduction  is  strikingly  in  harmony  with  all  we  know 
of  the  cities  in  which  these  churches  are  located.  But  here  He 
holds  Himself  up  as  the  most  exalted,  though  addressing  a 
church  belonging  to  a  city  that,  so  far  as  we  know,  was  the 
most  insignificant  of  the  seven.  If,  however,  our  knowledge  of 
the  church  and  the  city  of  Thyatira  were  greater  we  might 
find  the  description  of  Christ  here  also  in  harmony  with  them. 

2.  Recognition.  "I  know  .  .  .  first."  Here  we  have 
a  warm  and  hearty  appreciation  of  the  merits  of  the  Thyatiran 
church.  It  was  a  church  that  possessed  in  a  marked  degree  a 
number  of  important  characteristics  of  a  Christian  congrega- 
tion. The  love  and  faith  may  have  been  shown  toward  God 
or  toward  each  other,  but  more  probably  toward  both  in  greater 
or  less  degree.  The  service  is  especially  emphasized  for  we 
find  their  "works"  twice  mentioned  in  this  short  sentence,  and 
their  "service"  as  well,  and  also  the  expression,  "and  the  last 
more  than  the  first,"  which  shows  that  they  were  increasing  in 
this  way,  while  in  it  all  their  patience  is  noted. 

3.  Complaint.     "But  I  have     .     .     .     idols." 

A.  Who  was  this  woman  Jezebel?  It  is  plain  from  the 
accurate  knowledge  of  the  condition  of  the  seven  churches  that 
the  author  displays,  and  from  the  language  of  this  letter  that 
she  was  a  real  person  or  party  in  the  church  but  whether  her 
real  name  was  Jezebel,  or  whether  this  name  has  been  given  her 
by  the  author  because  of  her  resemblance  to  the  wicked  wife  of 
king  Ahab  (1  Kings  xvi:  31,  xviii:  13,  xix:  2,  etc.)  we  can  only 
guess.  The  apocalyptic  nature  of  the  book  would  tend  to  in- 
dicate that  this  was  not  her  real  name.  At  any  rate  it  is  fairly 
clear  that  she  is  a  member  of  the  Christian  body  and  not  a 
heathen  prophetess  operating  from  without;  it  is  not  to  any 
kind  of  heathen  worship  that  she  invites  the  Christians  but  to  a 
loose  form  of  Christian  life,  "To  know  the  deep  things  of  Satan" 
(vs.  24)  appears  to  have  been  their  motto.  This  appears  to 
point  to  practices  that  were  common  in  the  early  church  but 
contrary  to  the  teachings  of  Paul  (1  Cor.  viii:  iff,  x:  19ft), 
Peter  (2  Pet.  ii:  14ft),  Jude,  and  the  letters  to  the  seven 
churches. 

B.  The  nature  of  her  teaching  we  must  gather  from  what 
is  here  said  as  we  have  no  further  reference  to  the  matter.   The 


Exposition  85 

very  strong  language  used  shows  how  obnoxious  her  doctrines 
and  methods  were  to  the  author.  She  calls  herself  a  prophetess. 
Notwithstanding  the  dictum  of  the  apostle  (1  Cor.  xiv:  34 
and  1  Tim.  ii:  12)  there  were  prophetesses  in  the  early  church 
(Acts  xxi:  9),  and  several  are  mentioned  in  the  Old  Testa- 
ment, (see  Ex.  xv:  20,  Jud.  iv:  4,  2  Kings  xxii:  14,  Isa.  viii: 
3  and  cf.  Luke  ii:  36).  The  prophets  were  a  recognized  class 
in  the  Church  in  the  time  of  the  Apostles  and  we  may  be  sure 
their  influence  was  great.  If  "Jezebel"  then  could  secure  rec- 
ognition as  a  prophet  she  had  gained  great  advantage  in  publish- 
ing her  doctrines.  She  is  actually  at  work  when  the  letter  is 
written  (StSaoxci,  -n-Aava),  and  with  such  success  that  real  Chris- 
tians are  led  by  her  to  commit  fornication  and  to  eat  things 
offered  to  idols.  By  the  decision  of  the  Council  of  Jerusalem 
(Acts  xv:  28)  these  two  things  were  absolutely  forbidden  and 
this  appears  to  be  in  the  author's  mind  in  vs.  24  when  he  uses 
the  words  "I  will  cast  upon  you  no  other  burden."  In  ii:  14, 
15  we  have  the  Nicolaitanes  associated  with  Balaam  and  his 
heresy,  but  here  there  is  no  such  association  of  Jezebel.  Pro- 
fessor Ramsay  (Letters  p.  335ft)  believes  that  she  belonged  to 
the  Nicolaitanes  and  was  the  principal  exponent  of  their  teach- 
ings in  the  province  (see  note  on  ii:  6).  When  we  reflect  that 
the  Nicolaitanes  have  been  associated  in  vs.  14  and  15  with 
teachings  that  are  closely  akin  to  the  results  of  Jezebel's  work 
here  mentioned  and  all  are  particularly  obnoxious  to  Christ  in 
all  the  three  letters  to  which  reference  is  made  to  them,  it  ap- 
pears probable  that  all  are  of  the  same  type  and  closely  related. 
C.  Not  only  is  Jezebel  and  her  party  included  in  the  Thy- 
atiran  church  but  she  is  allowed  by  them  (d<£ets)  to  teach  and 
seduce  others  in  the  church.  This  caused  no  diminution  in 
the  church's  increasing  volume  of  good  works.  The  praise 
accorded  them  is  for  the  whole  church,  including  the  Nicolait- 
anes, who  indeed  may  have  cherished  "love  and  faith  and  service 
and  patience,"  and  at  the  same  time  continued  active  in  the 
practical  work  of  the  congregation.  There  is  no  indication  of 
any  opposition  to  her  in  the  congregation  but  rather  of  esteem 
and  approval.  But  her  influence  was  decidedly  unhealthy,  and 
any  merits  she  may  have  had  made  her  the  more  dangerous  by 
increasing  her  influence.  And  further,  we  know  that  connected 
with  her  were  some  practises  on  which  the  early  Christians 
found  it  difficult  to  decide  their  proper  course.    In  the  matter  of 


86  The  Revelation  of  John 

fornication  there  was  a  general  sentiment  against  it  and 
although  some  members  of  the  Christian  communities  were 
guilty  of  the  evil  it  was  generally  denounced ;  but  it  was  always 
recognized  as  clearly  inconsistent  with  Christian  life,  ( I  Cor. 
v:  I,  vi:  13,  18,  2  Cor.  xii:  21,  Eph.  v:  3,  1  Thess.  iv:  3,  2 
Peter  ii:  14ft,  Jude  7).  It  was  different  however,  in  the  case 
of  the  eating  of  meats  offered  to  idols.  The  problem  was  before 
the  Christians  continually  in  all  pagan  communities  and  es- 
pecially in  the  cities  of  Asia  Minor,  where  trade  and  industry, 
society,  and  political  life  were  saturated  with  the  principles  and 
practises  of  heathen  religion.  What  attitude  should  Christians 
take  to  these  practises?  The  fact  that  we  have  such  frequent 
reference  to  the  matter  shows  how  persistent  was  the  difficulty ; 
(see  Acts  xv:  29,  xxi:  25,  1  Cor.  viii:  iff,  x:  io,ff,  2  Pet.  ii, 
Jude  7ff).  The  matter  was  one  of  practical  every  day  living. 
In  the  matter  of  the  eating  of  meats  that  had  been  offered  in 
sacrifice  to  idols  a  practical  principle  for  their  daily  guidance 
is  laid  down  in  (1  Cor.  chaps,  viii  and  x).  So  far  as  the  meat 
itself  was  concerned  they  might  partake  of  it ;  but  in  doing  so 
they  must  on  the  one  hand  be  careful  to  avoid  injury  to  weaker 
brethren  by  their  example,  and  on  the  other  they  must  be  un- 
flinchingly faithful  to  Christ.  They  might  ordinarily  remain 
passive  and  unprotesting  and  need  not  be  inquisitive  or  critical 
as  they  moved  among  their  pagan  associates,  but  they  should 
be  willing  to  deny  themselves  that  which,  while  right  and 
proper  in  itself  and  for  them,  would  yet  be  injurious  in  its 
influence  on  a  weaker  brother,  or  an  act  of  unfaithfulness  to 
Christ.  This  principle,  we  may  assume,  came  to  be  the  one 
adopted  by  the  Christians,  not  merely  in  the  matter  of  eating 
meats  offered  to  idols  but  in  all  their  aspects  of  practical  every 
day  religious  life  so  far  as  it  had  to  do  with  pagan  religions. 
But  Jezebel,  Nicolaitanes,  and  Balaam  elements  in  the  church 
argued  for  a  more  liberal  and  generous  attitude.  They  would 
urge  a  fuller  knowledge  of  "the  deep  things  of  Satan"  (vs. 
24).  The  issue  thus  came  to  be  one  of  adapting  Christianity  to 
the  circumstances  of  the  time  and  really  denying  Christ,  or 
holding  fast  to  Christ  and  refusing  compromise  with  practice 
that  was  essentially  opposed  to  Christian  principles.  To  the 
lasting  credit  of  Paul,  Peter,  Jude,  and  the  writer  of  the 
Apocalypse  let  it  be  said  that  they  chose  the  former.  Any  other 
course   would   have   meant   the   weakening   and    death    of    the 


Exposition  87 

Church.  Professor  E.  Schiirer  in  1892  published  an  article 
in  which  he  argued  that  the  Thyatiran  Jezebel  was  the  sibyl 
of  the  Sambathian  shrine  in  the  Chaldean  quarter  outside  of 
Thyatira,  and  she  was  variously  described  as  a  Chaldean,  Heb- 
rew, Egyptian,  Babylonian,  or  Persian  soothsayer.  Although 
this  view  has  attractive  features  it  must  be  discarded  because  it 
is  impossible  to  believe  that  a  church  so  highly  praised  for  its 
love,  faith,  patience,  service,  and  works  could  admit  so  com- 
pletely a  distinct  and  well  known  heathen  sibyl.  Some  ancient 
manuscripts  have  the  pronoun  gov  (thy)  after  the  word  ywawca. 
If  this  reading  is  adopted  the  meaning  is  "thy  woman,"  and  the 
close  relationship  between  Jezebel  and  the  church  there  is 
further  indicated.  We  are  told  that  Grotius  accepted  this  read- 
ing and  as  he  held  that  the  angels  of  the  churches  were  their 
bishops  he  concluded  that  Jezebel  was  the  wife  of  the  bishop  of 
the  church  at  Thyatira. 

4.  Judgment  is  pronounced  on  Jezebel  and  her  party  in  vs. 
21-23,  "I  gave  her  time     .     .     .     according  to  your  works." 

A.  Opportunity  to  improve  has  been  given  to  Jezebel  and 
her  company  but  there  is  no  sign  of  improvement;  in  the  ex- 
pressive language  of  the  original,  she  does  not  wish  to  repent, 
(ov  6i\zi  /xeravorjaai) .  The  fact  that  she  was  given  time  to 
repent  would  indicate  that  the  evil  had  existed  for  some  time, 
not  necessarily  in  Thyatira  as  prophets  and  teachers  often  moved 
from  place  to  place. 

B.  The  judgment  will  be  like  the  sin.  She  will  be  cast  into  a 
bed  and  those  with  whom  she  has  been  guilty.  Authorities  are 
inclined  to  prefer  /3a'AAw  (present, — cast)  to  /?aA<o  (future — 
will  cast)  regarding  the  event  as  imminent,  but  the  future  form 
IxtTavo^Govutv  (will  repent)  suggests  that  the  future  may  be 
correct  here.  The  bed  (kXU^v)  may  be  the  banquet  couch  on 
which  those  partaking  of  the  pagan  feasts  reclined,  but  it  will 
be  one  of  great  misery  for  her  and  her  guilty  associates.  There 
is  however  a  chance  of  escape  from  this  suffering  even  yet  if 
"they  repent  of  her  works."  The  adulteries  were  certainly 
spiritual  and  may  have  been  physical  as  well. 

C.  A  second  element  in  the  judgment  will  be  the  death  of 
her  children,  i.  e.,  her  spiritual  followers  who  fail  to  repent. 

D.  The  result  of  this  severe  treatment  would  be  that  Christ 
would  be  recognized  in  all  the  churches  as  One  from  whom  no 
evil  or  good  could  be  hid.    The  reins  (kidneys  or  loins)  signi- 


88  The  Revelation  of  John 

fled  the  seat  of  inmost  thoughts  and  purposes  of  the  soul ;  hearts, 
the  seat  and  centre  of  all  physical  and  spiritual  life,  the  soul 
or  mind  as  the  fountain  and  seat  of  the  thoughts,  passions,  de- 
sires, appetites,  affections,  purposes,  endeavors, — Thayer.  Thus 
His  searching  and  penetrating  power  is  emphasized  (cf.  Jer  xi: 
20  and  xvii:  10).  Though  Thyatira  was  small  and  remote  the 
news  would  spread  throughout  the  province  to  all  the  Christian 
communities. 

E.  While  the  judgment  may  be  in  a  sense  collective,  each 
member  of  the  church  is  to  receive  according  to  his  works.  The 
innocent  will  not  be  punished  for  the  guilty  or  the  guilty  es- 
cape for  the  innocent,  but  each  one  according  to  his  works,  as 
the  works  are  in  this  case  an  expression  of  the  inner  life. 

5.  A  promise  of  splendid  reward  is  given  to  those  who  do  not 
yield  to  the  allurements  of  "Jezebel."  "But  to  the  rest  of  you 
.     .     .     I  come." 

A.  Lest  there  should  be  any  mistake  or  confusion  in  the 
matter  great  care  is  taken  to  indicate  clearly  those  for  whom 
it  is  meant.  They  are  "the  rest  in  Thyatira,"  which  does  not 
mean  that  they  were  necessarily  in  the  minority.  In  ix:  20  the 
rest  is  two-thirds  of  the  whole,  and  in  xix:  21  the  rest  is  all  but 
two.  They  are  "such  as  have  not  this  teaching,"  i.  e.,  of  course, 
the  teaching  of  "Jezebel"  the  false  prophetess.  Still  again  they 
are  those  who  do  not  know  the  depths  of  Satan,  as  they  say. 
"To  know  the  depths,"  was  a  common  phrase  of  the  heretical 
sects  of  the  second  century  and  was  used  to  signify  the  extent 
of  the  knowledge  to  which  they  believed  they  had  attained.  The 
phrase  had  come  into  use  when  the  seven  letters  were  written 
and  was  a  common  one  with  the  prophetess  and  her  followers. 

B.  No  other  burden  was  put  upon  them.  This  appears  to 
carry  us  back  to  the  Council  of  Jerusalem  and  its  decision  (Acts 
xv :  28,  29).  Only  the  abstinence  from  fornication  and  things 
offered  to  idols,  (and  not  abstinence  from  things  strangled  and 
from  blood)  is  reimposed.  But  they  must  bear  this  minimum 
burden.  This  the  followers  of  Jezebel  would  explain  away  or 
teach  them  to  avoid.  But  as  it  must  stand  they  condemned 
themselves. 

C.  They  must,  however,  hold  fast  until  He  comes,  what  they 
already  possess.  That  the  expression,  "what  you  have"  refers, 
not  to  the  burden  but  to  the  love,  faith,  patience,  service,  and 


Exposition  89 

works  of  verse   19    (and  especially  the  works),  is  plain  from 
verse  26. 

D.  The  first  reward  given  to  these  who  faithfully  pursue 
the  path  of  virtue  to  the  end  will  be  authority  (k£ovma).  Thy- 
atira  seemed  to  be  the  most  poorly  fitted  of  all  the  seven  cities 
to  rule  over  the  nations.  But  to  the  church  there  is  given  the 
promise  of  universal  power  (cf.  Ps.  ii:  8f).  He  will  rule  over 
them  as  a  shepherd  does  over  his  flock  (-n-otfjiavd) ,  his  staff  a  rod 
of  iron,  his  power  sufficient  to  crush  them  to  pieces  like  pot- 
ters' vessels.  Every  one  of  them  who,  like  Christ,  was  faithful 
unto  the  end,  even  though  that  end  was  death,  received  from 
Christ  a  victory  and  a  share  with  Him  in  the  subjugation  of 
the  world.  Every  seeming  victory  that  the  Imperial  power 
achieved  over  the  followers  of  Christ  was  but  a  step  toward  its 
own  ultimate  defeat  and  death. 

E.  The  Christian  who  endures  to  the  end  will  also  receive 
the  morning  star  from  Christ.  This  probably  was  suggested  by 
some  circumstance  in  Thyatira  well  known  to  the  members  of 
the  church,  but  what  it  was  we  cannot  even  guess  now.  How- 
ever in  xxii :  16  Jesus  declares  Himself  to  be  "the  bright, 
the  morning  star."  We  may  understand  that  by  this  figure 
Christ  would  indicate  that  the  victorious  disciple  will  not 
merely  receive  power  over  the  nations  from  Him,  but  will 
receive  Himself  without  the  terrible  character  of  the  previous 
verse,  but  with  equal  or  even  increased  brilliance. 

6.  The  letter  closes  with  the  same  general  appeal  as  is  con- 
tained in  the  closing  portions  of  the  other  six  letters. 


IX 

The  Letter  to  the  Church  in  Sardis.    iii:  1-6. 

Sardis  was  situated  at  the  juncture  of  the  roads  from  Per- 
gamum  and  Smyrna  on  a  rocky  cliff  overlooking  the  Hermus 
valley.  It  was  about  30  miles  southeast  of  Thyatira,  and  had 
been  the  ancient  capital  of  Lydia.  It  was  looked  upon  by  the 
ancient  Greeks  as  a  very  important  city,  but  its  importance  had 
greatly  decreased  when  John  penned  the  words  of  the  letter 
before  us. 

The  city  was  not  easy  to  reach.  On  the  east,  north,  and  west 
the  cliff  was  almost  perpendicular  and  was  regarded  as  inaces- 
sible.  The  only  approach  to  it  was  from  the  south  by  a  steep 
winding  road  that  led  across  a  narrow  neck  to  the  fortress  some 
1,500  feet  above  the  level  of  the  plain.  It  thus  formed  an  ideal 
location  for  a  stronghold  in  primitive  times. 

The  history  of  Sardis  goes  back  to  the  distant  past  reaching 
apparently  to  the  beginning  of  the  Lydian  kingdom  about  1200 
B.  C.  From  that  time  onward  for  many  centuries  it  continued 
to  be  the  capital.  But  as  time  went  on  the  lofty  promotory  be- 
came too  small  for  the  capital  and  a  new  city  was  built  around 
the  base  of  the  perpendicular  cliff,  the  old  one  forming  for  it  a 
splendid  acropolis.  Because  of  its  strong  military  position  the 
fate  of  Lydia  was  bound  up  with  the  fate  of  Sardis,  the  great, 
wealthy,  and  impregnable  city  which  no  one  could  capture. 

Twice  in  its  history,  however,  Sardis  was  captured,  and  both 
times  by  strategy.  The  first  time  was  in  the  middle  of  the  sixth 
century  B.  C.  by  the  Persians.  Croesus  the  Lydian  king,  fabled 
for  his  great  wealth,  in  preparing  for  his  last  war  had  taken,  as 
he  thought,  all  precautions  to  secure  victory.  According  to  the 
story  Solon,  the  wise  Greek  law-giver,  when  on  a  visit  to  Sardis, 
had  warned  Croesus  to  beware  of  self  satisfaction  and  to  call 
no  man  happy  until  he  was  dead  and  thus  beyond  the  danger  of 
defeat.  The  king  desired  to  take  the  gods  for  his  allies.  He 
consulted  the  oracle  at  Delphi  as  in  it  alone  he  had  confidence, 
for  he  had  tried  many  others  and  found  them  wanting.  With 
regard  to  the  war  with  Cyrus  the  oracle  informed  him  that  if  he 

90 


Exposition  91 

crossed  the  Halys  he  would  destroy  a  powerful  empire.  He 
acted  on  the  suggestion  but  was  overwhelmingly  defeated  by 
Cyrus  whose  army  pursued  him  to  Sardis  where  the  wealthy 
but  defeated  monarch  took  refuge,  intending  to  raise  a  second 
army  and  destroy  his  Persian  opponent.  But  before  he  could 
do  this  the  victorious  Persians  had  laid  siege  to  his  fortress. 
However  he  expected  that  they  would  soon  be  destroyed  by  his 
new  army.  Resting  in  that  hope  and  confident  that  his  strong- 
hold could  never  be  reached  except  by  the  one  approach  on  the 
south  which  was  well  guarded,  he  retired  to  rest  one  evening 
as  usual.  But  when  he  and  his  people  awoke  in  the  morning 
they  found  the  Persians  in  possession  of  their  city  and  fortress. 
The  besiegers  had  discovered  a  crack  or  ledge  on  the  steep  rocky 
side  of  the  fortress  unnoticed  by  the  defenders.  Up  that  they 
climbed,  and  before  their  presence  was  known  they  had  gained 
the  prize,  and  Sardis  was  lost.  The  fate  of  Croesus  and  his 
garrison  long  afterward  served  to  warn  the  Greeks  against 
overconfidence  and  careless  security.  The  second  occasion  of 
the  capture  of  Sardis  was  in  218  B.  C.  when  Lagoras  a  native 
of  Crete  climbed  the  rocky  face  of  the  cliff  and  secured  the 
coveted  fortress  for  Antiochus.  It  was  the  story  of  Croesus 
repeated.  The  garrison  guarded  the  one  known  approach  and 
left  the  rest  of  the  circuit  unprotected,  in  the  belief  that  it 
could  not  be  scaled. 

In  334  B.  C.  the  city  surrendered  willingly  to  Alexander  the 
Great,  who  made  it  a  self  governing  Greek  city.  But  its  for- 
tunes varied  as  time  passed.  After  the  battle  of  Magnesia  the 
Romans  incorporated  it  in  the  realm  of  Pergamum.  In  A.  D. 
17  with  eleven  other  cities  it  was  destroyed  by  a  great  earth- 
quake, but  the  emperor  Tiberius  remitted  all  its  taxes  for  five 
years  and  in  addition  contributed  ten  million  sesterces  (about 
$2,000,000)  to  help  rebuild  it,  so  that  it  again  became  a  great 
city. 

The  chief  religious  cult  of  Sardis  was  that  of  the  goddess 
Cybele  who  was  patron  deity  of  the  city  and  of  whose  temple 
two  columns  are  still  standing  and  visible.  She  was  worshipped 
under  the  form  of  a  strange  and  uncouth  idol.  The  Sardian 
goddess  was  looked  upon  as  the  mother  of  her  people.  She 
dwelt  in  nature,  particularly  in  Mt.  Tmolus,  and  by  the  sacred 
lake  of  Koloe  some  miles  north  of  the  city  across  the  Hermus 
river  beside  which  was  the  necropolis  of  Sardis,  where,  in  the 


92  The  Revelation  of  John 

early  days,  its  chiefs  and  rulers  were  laid  to  return  to  their 
divine  mother.  The  favorite  animal  and  the  symbol  of  the  god- 
dess was  the  lion.  She  was  everywhere  thought  to  have  healing 
power  and  even  the  ability  to  restore  life  to  the  dead.  This 
power  seems  to  have  been  associated  with  certain  hot  springs 
famous  for  their  curative  properties  and  situated  close  to  the 
city.  Dionysius,  Aphrodite,  Athena,  the  Lydian  Apollo,  and 
the  local  deities  of  Tmolus  and  Hermus,  were  also  honored  at 
Sardis.  As  elsewhere  in  Asia  the  local  worship  became  fused 
with  the  Imperial  religion. 

But  when  the  Apocalypse  was  written  Sardis  had  passed  the 
zenith  of  its  excellence  and  had  become  a  city  of  the  past,  though 
its  people  continued  to  remember  and  cherish  the  ancient  glory 
of  their  city.  The  greatness  which  it  possessed  was  due  to  its 
military  importance,  and  under  the  peaceful  reign  of  Rome 
that  could  not  continue.  Thus  it  was  steadily  and  continuously 
decaying.  Only  in  the  long  period  of  the  Turkish  wars  in  the 
middle  ages  did  it  again  become  important.  It  has  now  al- 
most entirely  disappeared. 

In  none  of  the  seven  letters  do  we  discern  a  closer  or  more 
frequent  reference  to  the  history,  character,  and  circumstances 
of  its  city  than  in  that  of  Sardis.  This  will  appear  as  we  con- 
sider the  letter  in  detail. 

Then  we  notice  the  great  similarity  between  this  letter  and 
the  one  to  the  Ephesian  church.  The  introductions  are  similar, 
both  churches  were  retrograding  but  the  Sardian  church  had 
advanced  much  further  in  this  way  than  that  at  Ephesus;  both 
had  begun  enthusiastically  and  commendably  but  had  cooled 
down.  The  language  in  which  both  are  reminded  of  their 
shortcoming  is  similar,  as  is  that  in  which  they  are  warned  of 
the  result  of  their  failure. 

i.   Introduction.      "These  things   says     .     .     .     stars." 

A.  The  seven  spirits  of  God.  In  ch.  v:  6  the  seven  eyes  of 
the  Lamb  are  declared  to  be  "the  seven  spirits  of  God  sent 
forth  into  all  the  earth,"  and  in  iv:  5  they  are  "lamps  of  fire" 
burning  before  the  throne  of  God.  In  i:  4  they  are  not  defined. 
Probably  therefore  we  should  understand  the  expression  to 
imply  that  not  only  is  Christ  in  the  midst  of  the  churches  hold- 
ing them  in  His  hand  (i:  16,  20)  but  also  in  their  midst  scru- 
tinizing their  inmost  being  and  taking  note  of  their  merits  and 
defects.     In  the  light  of  such  an  inquiry  the  church  in  Sardis 


Exposition  93 

falls  very  far  short. 

B.  The  seven  stars  (cf.  i:  16,  20,  ii:  1  and  notes). 

2.  Complaint.  "I  know  .  .  .  dead."  Here  the  tone 
and  language  become  severe.  The  church,  like  the  city  in  which 
it  was  situated,  was  really  dead  while  seeming  and  claiming  to 
be  alive.  The  characteristic  of  the  church  in  Smyrna  was  life 
in  apparent  death ;  but  of  Sardis  it  is  just  the  opposite, — death 
in   apparent    life. 

3.  The  exhortation  is  urgent  and  suited  to  the  character  of 
the   church   to  which   it   is   addressed,    "Be   watchful     . 
repent." 

A.  This  exhortation  begins  with  an  appeal  for  watchfulness. 
Doubtless  the  author  has  in  mind  the  two  occasions  when  Sardis 
was  captured  because  of  its  failure  to  exercise  sufficient  vigi- 
lance ;  so  the  church  there  must  bestir  itself.  Amid  the  general 
death  Christ  saw  signs  of  life. 

B.  Like  the  city  again  the  church  was  dying  and  it  must 
hasten  to  strengthen  its  position  by  establishing  any  graces  of 
faith,  love,  patience  that  were  left,  and  by  vigorous  activity 
in  the  service  of  Christ. 

C.  The  character  of  their  works  is  indicated.  Their  works 
were  incomplete  in  the  sight  of  God.  This  indicates  an  in- 
different and  slothful  spiritual  condition  on  the  part  of  the 
church.  Their  works  were  few  and  of  poor  quality,  lacking  the 
spirit  of  life  that  made  them  acceptable  to  God. 

D.  The  thoughts  of  the  church  are  turned  to  the  earlier 
days  in  order  to  stimulate  her  to  recovery.  She  had  heard  the 
gospel  and  received  it  but  had  not  kept  it.  She  must  turn  from 
her  present  condition  of  indifference  and  neglect  to  a  condition 
of  watchful  care  over  the  faith  committed  to  her. 

4.  Warning.  "If  therefore  .  .  .  come  upon  you." 
Could  any  words  be  more  suited  to  the  circumstances  of  the 
church  in  Sardis  than  these  words  which  would  call  to  mind 
the  lack  of  watchful  care  resulting  in  the  capture  of  the  city 
twice  in  the  past  when  the  soldiers  of  Cyrus  and  Antiochus  came 
upon  the  city  "as  a  thief?"  No  city  so  carelessly  guarded  could 
hope  to  escape,  nor  could  a  church  so  indifferent  prevail. 

5.  Recognition.     "But  you     .     .     .     worthy." 

A.  Although  the  church  as  a  whole  was  past  hope  there  were 
a  few  in  it  who  had  remained  faithful  to  Christ.  These  had 
kept  themselves  unspotted  from  the  prevailing  wickedness  about 


94  The  Revelation  of  John 

them.  The  expression  "did  not  defile  their  garments,"  may 
doubtless  be  taken  as  indicating  the  source  of  the  trouble  with 
the  church  in  Sardis.  It  had  suffered  from  too  close  contact 
with  heathen  impurities  and  had  insufficiently  cared  for  its 
relation  to  Christ. 

B.  These  faithful  ones  would  continue  in  their  purity  and  in 
their  fellowship  with  Christ  and  indeed  that  purity  and  fellow- 
ship would  be  increased.  Whatever  the  color  of  their  garments 
may  have  been,  they  will  be  clothed  in  white,  the  symbol  of 
spotless  purity.  For  their  care  in  avoiding  the  evils  surrounding 
them  they  will  be  rewarded  with  perfect  purity.  And  to  that 
purity  will  be  added  the  closest  fellowship  with  Christ.  They 
shall  walk  with  Him.  By  this  it  is  evidently  meant  that  their 
relationship  to  Him  will  be  very  close  and  personal.  It  is 
impossible  to  miss,  too,  the  note  of  personal  affection  to  them 
expressed  in  these  words. 

C.  The  reason  for  this  is  given  very  briefly,  "They  are 
worthy,"  and  these  words  are  so  plain  that  there  is  no  possi- 
bility of  mistaking  their  meaning. 

6.  Promise.     "He  who  thus  overcomes     .     .     .     angels." 

A.  The  overcomer  is  promised  an  attire  of  white,  repeating 
and  applying  to  every  member  of  the  church  in  Sardis  who 
would  comply  with  the  condition  the  promise  of  vs.  4,  though 
it  is  not  said  that  he  will  walk  with  Christ.  The  white  gar- 
ments doubtless  were  intended  to  typify  purity  received  through 
the  cleansing  power  of  Christ  (cf.  vii:  13). 

B.  "And  I  will  not  .  .  .  life."  In  all  Greek  and  Ro- 
man cities  a  record  of  the  citizens  was  kept  according  to  their 
class  or  tribe.  In  this  record  the  names  of  new  citizens  were 
entered  and  from  it  the  names  of  those  degraded  were  removed. 
The  record  was  one  of  living  citizens.  So  Christ  had  His  record 
of  His  people.  Those  who  overcome  He  enrolls  as  citizens  of 
His  kingdom.  This  again  is  another  way  of  expressing  Christ's 
recognition  of  His  people  who  by  His  grace  have  overcome. 

C.  Those  who  overcome  Christ  will  recognize  as  His  own 
before  God. 

7.  The  letter  closes  with  the  same  general  appeal  as  that 
which  concludes  the  other  six. 


X 

The  Letter  to  the  Church  in  Philadelphia,   iii:  7-13. 

Following  the  great  road  southeasterly  from  Sardis  for  some 
30  miles  the  ancient  messenger  would  reach  Philadelphia,  a 
small  city  founded  about  the  middle  of  the  second  century 
B.  C.  and  given  its  name  in  honor  of  Attalus  II  who  was  de- 
scribed by  this  term  because  of  his  loyalty  to  his  brother.  While 
the  military  interest  was  never  wholly  absent  in  important 
eastern  cities  in  New  Testament  times,  it  would  appear  that  it 
was  of  secondary  importance  in  the  case  of  Philadelphia,  which 
was  founded  chiefly  to  be  a  centre  of  Graeco-Asiatic  civiliza- 
tion, and  thus  to  spread  civilization  in  the  territories  east  of  and 
beyond  it.  Thus  from  the  beginning  it  is  stamped  as  a  mis- 
sionary city,  and  so  successful  was  it  that  before  A.  D.  19  Greek 
had  become  the  sole  language  of  Lydia. 

Philadelphia  became  famous  chiefly  because  of  the  great 
earthquake  of  A.  D.  17  which  destroyed,  or  greatly  injured, 
twelve  cities  of  the  Province,  and  like  Sardis  it  received  from 
Tiberius  the  emperor  generous  help  to  rebuild.  We  learn  from 
Strabo  (who  wrote  in  A.  D.  20)  that  earthquake  shocks  w^ere 
then  frequent  and  that  the  people  were  so  much  afraid  of  them 
that  many  resided  outside  the  city  in  booths  and  huts,  while 
those  who  remained  took  special  precautions  to  support  their 
houses.  The  city  is  situated  at  the  edge  of  a  great  plateau 
where  volcanic  eruptions  and  earthquakes  were  common  in 
ancient  times,  and  the  black  lava  streams  and  heaps  of  cinders 
are  yet  visible.  In  appreciation  of  the  emperor's  generosity 
Philadelphia  joined  with  the  other  stricken  cities  and  built  a 
monument  in  his  honor  at  Rome,  also  it  took  the  new  name  of 
Neokaisareia  in  his  honor  but  the  new  name  seems  to  have 
fallen  out  of  use  later  and  the  old  one  appears  to  have  been 
restored  to  popular  favor.  Again  in  the  reign  of  Vespasian 
A.  D.  70-79,  it  took  the  new  name  of  Flavia. 

The  chief  deity  of  Philadelphia  was  Dionysos  Kathegemon 
whose  worship,  as  in  Pergamum  became  merged  in  the  Im- 
perial cult. 

We  may  then  sum  up  the  distinctive  features  of  Philadelphia 
as  four: — first,  it  was  a  missionary  city;  second,  its  people  lived 

95 


96  The  Revelation  of  John 

continually  in  fear  of  a  disaster;  third,  many  of  its  people  went 
outside  the  city  to  live;  fourth,  it  took  a  new  name  on  two 
occasions. 

The  letter  to  the  church  in  Philadelphia  is  to  be  classed  with 
the  one  to  the  church  in  Smyrna  as  against  either  the  Head  of 
the  church  makes  no  complaint  at  all.  But  it  differs  from  the 
other  six  letters  in  the  warmth  of  affection  expressed  to  the 
church  as  a  whole.  To  none  of  the  other  churches  does  He  say, 
"I  loved  you." 

The  letters  to  the  Smyrnaean  and  Philadelphian  churches 
form  a  class  by  themselves  because  in  them  there  is  no  com- 
plaint against  these  churches.  Other'  analogies  are: — The 
praise  to  both  is  far  more  hearty  than  that  to  any  of  the  others ; 
both  had  serious  difficulties  to  meet,  the  church  at  Smyrna 
poverty,  the  one  at  Philadelphia,  weakness;  both  had  to  con- 
tend with  difficulties  caused  by  the  Jews;  both  may  expect 
suffering  and  trial,  but  both  it  is  hoped,  will  bear  it;  in  the  case 
of  these  only  is  a  crown  part  of  the  reward ;  and  in  these  only 
are  difficulties  created  by  the  Jews  mentioned,  although  there 
must  have  been  Jews  in  all  the  seven  cities,  and  in  many,  and 
perhaps  all  places  where  there  were  Christians  they  must  have 
been  a  source  of  trouble  to  their  Christian  neighbors.  We  may 
also  note  that  these  two  cities  have  been  the  strength  and  glory 
of  the  country  since  it  fell  under  Mohammedan  rule,  and  they 
are  the  two  places  which  resisted  Turkish  capture  the  longest, 
and  where  even  in  slavery  the  Christians  preserved  cohesion 
among  themselves  and  real  influence  among  their  Turkish  con- 
querors (Ramsay,  Letters  402f). 

i.  Introduction.  "These  things  says  .  .  .  opens."  This 
address  differs  from  those  to  the  other  churches  in  that  not  one 
of  the  points  in  the  description  of  Christ  is  found  in  the  com- 
plete description  of  Him  in  i:  .13-18.  Still  the  description  is 
remarkably  suited  to  the  character  of  the  church  there. 

A.  Christ  is  referred  to  as  "The  Holy"  (6  ayios)  and  above 
all  others  the  letter  indicates  that  Philadelphia  was  the  holy 
city  which  He  loved.  To  the  holy  city  He  is  the  One  of  abso- 
lute holiness  and  truth. 

B.  Christ  is  also  referred  to  as  "The  True"  (6  aXydivos)  cf. 
iii:  14  and  xix:  11.  This  designation  of  Him  is  also  particularly 
appropriate  in  addressing  a  church  that  has  kept  His  word  and. 


Exposition  97 

has  not  denied  His  name  while  its  enemies  are  those  who  falsely 
claim  to  be  Jews. 

C.  Christ  is  represented  further  as  having  the  key  of  David, 
and  as  possessing  supreme  power  to  open  and  shut  (cf.  Isa. 
xxii:  22).  This  again  is  particularly  suitable  in  the  case  of  a 
city  that  is  active  as  a  missionary  centre  and  a  church  that  was 
of  the  same  character. 

2.  Recognition.  "I  know  your  works  .  .  .  my  name." 
Here  the  works  are  such  as  meet  with  unqualified  approval. 
Not  much  is  said  of  the  detailed  character  of  the  works  but  we 
may  assume  from  the  tone  of  the  letter  that  there  was  much 
love,  faith,  patience,  and  service,  especially  as  there  is  before 
this  church  the  privilege  of  a  great  opportunity,  and  as  He  rep- 
resents Himself  to  be  Holy  and  True. 

There  is  considerable  doubt  as  to  the  exact  relationship  of 
the  clauses  of  this  verse  and  different  interpretations  are  possible. 
First.  To  treat  the  expression,  "Behold  .  .  .  shut"  (ioov 
.  avrrjv)  as  a  parenthesis  and  connect  the  conjunction 
(on,  that,  because)  of  the  following  clause  with  the  opening 
words  of  the  verse  ol8a  aov  ra  cpya.  (I  know  your  works). 
On  this  view  the  meaning  is  that  He  knows  their  works,  that 
they  have  little  strength  but  have  kept  His  word  and  not  denied 
His  name  in  spite  of  their  weakness.  The  parenthesis  would  be 
separated  by  dashes  as  in  the  text  of  Westcott  and  Hort  (OlSa 

<rov    ra    epya, — ioov avrrjv, — on ) 

Thus  the  character  of  their  works  is  clearly  indicated  with  a 
suggestion  of  the  reason  of  the  open  door  that  He  has  given 
them.  This  is  the  view  taken  in  the  Revised  Version  and  by 
Dr.  H.  B.  Swete.  Second.  We  might  understand  the  clause 
l&ov  .  .  .  avrrjv  as  not  being  parenthetical  and  the  on 
.  fiov  as  connected  with  it  explaining  why  He  has  set 
before  them  the  open  door.  Then  we  should  have  a  semi- 
colon or  period  after  Ipya  and  a  semicolon  (or  preferably  a 
comma)  after  avrrjv,  and  the  meaning  is  that  because  of  their 
fidelity  to  Him  in  their  weakness  they  are  given  a  great  work 
to  do.  Thus  the  reason  of  the  open  door  is  clearly  indicated 
with  a  suggestion  as  to  the  character  of  the  works.  This  view 
is  followed  by  the  Authorized  Version  and  Professors  Scott  and 
Ramsay. 

A.  He  had  set  before  them  an  open  door  that  none  could 
shut.     The  figure  of  the  open  door  is  common  in  the  New 


98  The  Revelation  of  John 

Testament ;  Acts  xiv:  27,  1  Cor.  xvi:  9,  2  Cor.  ii:  12,  Col.  iv:  3, 
are  examples  indicating  the  significance  attached  to  the  phrase 
in  the  Apostolic  Church.  There  can  be  little  doubt  that  it 
bears  the  same  meaning  here,  and  that  meaning  is  an  opportunity 
for  successful  missionary  activity,  and  not  an  entrance  into 
eternal  life  or  into  God's  kingdom  on  earth.  There  was  a  large 
territory  north  and  east  from  Philadelphia  waiting  for  and 
needing  the  gospel,  and  the  church  there  was  the  one  to  have  the 
honor  of  doing  the  work. 

B.  The  city  lay  at  the  upper  end  of  a  broad  depression  ex- 
tending from  the  coast,  and  at  the  edge  of  the  great  plateau  of 
Phrygia.  One  of  the  two  chief  arteries  of  travel  and  com- 
merce passed  through  it  from  Smyrna  eastward  to  the  vast 
country  beyond,  and  a  great  route  for  trade  and  travel  meant 
also  an  opportunity  for  missionary  effort.  Thus  Philadelphia 
was  at  the  portal  of  the  vast  territory  of  the  Phrygian  plateau. 
The  language  is  strong,  and  to  no  other  of  the  seven  churches 
is  anything  like  it  said.  The  opportunity  was  a  gift  from  Christ 
and  none  would  be  able  to  take  it  from  them.  They  had  been 
using  the  little  strength  they  had  keeping  His  word  and  not 
denying  His  name,  and  "to  him  that  hath  shall  be  given."  And 
while  we  are  not  told  that  the  church  used  the  opportunity 
thus  given  it,  we  may  infer  that  to  have  been  the  case.  We 
may  note  also  that  here  alone  in  the  seven  letters  is  there  a 
reference  to  what  seems  to  be  the  reason  why  these  particular 
seven  cities  were  marked  out  to  be  "the  Seven  Churches  of 
Asia."  While  all  the  churches  in  Asia,  had  their  doors  of  op- 
portunity, and  all  the  seven  to  whom  the  Apocalypse  is  ad- 
dressed had  their  subsidiary  districts,  the  Philadelphian  church 
was  marked  out  as  the  most  conspicuous  in  this  particular 
feature. 

C.  The  strength  of  the  church  was  small,  which  doubtless 
means  either  that  it  was  composed  of  but  a  few  people,  or  that 
it  had  little  influence,  or  perhaps  both.  But  in  spite  of  this 
handicap  it  had  faithfully  kept  His  word  and  had  not  denied 
His  name.  The  city  itself  was  weak,  especially  after  the  great 
earthquake  of  A.  D.  17,  and  because  of  the  frequent  recur- 
rence of  the  shocks  afterward  it  only  slowly  regained  its 
strength,  most  people  being  afraid  to  live  in  it,  while  those  who 
did  dwell  there  had  to  devise  special  measures  to  support  their 
dwellings  and  buildings.    The  particular  nature  of  the  circum- 


Exposition  99 

stances  through  which  its  fidelity  had  been  conspicuous  we  are 
not  told ;  but  they  may  have  been  connected  with  the  opposi- 
tion of  the  Jews  as  mentioned  in  the  following  verse. 

3.  Encouragement.  Here  we  have  two  great  promises,  the 
first  related  to  present  trials,  the  second  to  a  time  of  coming 
hardship.  There  is  also  a  third,  a  general  one,  like  those  of  the 
other  letters,  "to  him  who  overcomes,  etc."  In  the  first  two  of 
these  especially,  we  see  the  very  warm  attitude  of  Christ  toward 
the  Philadelphian  church. 

A.  " Behold  I  give  .  .  .  loved  you."  The  Jews  were 
an  important  class  in  the  Asian  cities  and  evidently  were  a 
source  of  considerable  trouble  to  the  Christians  as  we  learn  from 
various  parts  of  the  New  Testament.  There  as  in  Smyrna 
(ii:  9)  they  are  Jews  in  name  but  far  from  being  so  in  the 
strictest  sense.  In  all  probability  their  chief  characteristic  there 
as  elsewhere  in  those  days  was  their  intense  national  spirit  sup- 
ported by  their  religious  ideas.  They  believed  themselves  to  be 
the  chosen  of  God  whom  He  would  exalt  to  be  the  rulers  of 
the  world  at  the  coming  of  Messiah.  They  thus  despised  those 
of  their  number  who  became  Christians,  esteeming  them  as 
traitors  to  their  race  and  enemies  to  God,  being  without  the 
true  spirit  of  love  to  God  and  to  their  fellow  men  (Lev.  xix: 
18,  Deut.  vi:  5).  But  there  was  to  be  a  change.  Christ  would 
force  these  same  Jews  to  recognize  His  love  for  the  Phila- 
delphian church,  and  to  bow  in  reverence  before  it,  thus  rec- 
ognizing that  not  themselves  but  the  church,  is  the  true  Israel 
of  God. 

B.  " Because  you  kept  .  .  .  world."  They  have  been 
faithful  to  Christ  and  Christ  would  not  forsake  them  when 
they  needed  Him  most.  A  season  of  trial  was  near  at  hand  but 
its  character  is  not  definitely  disclosed.  To  the  Christians  of 
that  day  it  would  mean  the  troublous  times  that  were  thought 
immediately  to  precede  the  return  of  Christ  which  was  be- 
lieved to  be  near  at  hand ;  these  troublous  times  they  would 
identify  with  the  Imperial  persecution  then  begun.  The  words 
would  recall  to  their  hearers  and  readers  the  great  earthquake, 
which  was  still  fresh  in  the  minds  of  the  people,  and  be  an  as- 
surance to  the  little  Philadelphian  church  of  safety  in  any  trial 
that  should  come.  The  trial  would  fall  upon  the  whole  in- 
habited world  and  would  "try"  or  sift  the  people,  separating  as 
it  were,  the  wheat  from  the  chaff. 


IOO  The  Revelation  of  John 

4.  Exhortation.     "I      .     .     .     crown." 

A.  The  time  of  Christ's  return  was  not  far  distant. 

B.  The  promises  were  conditional.  If  they  were  to  receive 
the  homage  of  the  Jews,  and  safe  keeping  in  the  hour  of  trial, 
they  must  persevere  in  their  fidelity  to  Christ.  If  they  failed 
in  this  way  some  other  might  capture  the  prize  that  was  theirs. 

5.  A  great  promise  is  given.     "He  who  overcomes     . 
name." 

A.  The  overcomer  would  be  made  a  pillar  in  the  temple  of 
God,  and  he  should  go  no  more  out.  A  pillar  in  a  building 
serves  to  strengthen  and  support  the  building  which  rests  upon 
it,  while  it  is  fixed  firmly  by  the  building.  The  victorious 
Christian  in  Philadelphia  would  be  upholding  the  honor  of 
Christ  there  and  at  the  same  time  would  be  fixed  himself  so  that 
he  would  be  shaken  in  no  disaster,  nor  would  be  ever  "go  out" 
from  goodness  as  the  residents  of  his  city  went  out  to  live  after 
the  great  earthquake. 

B.  The  conqueror   is  to  receive  a  new  name,   indeed   three 
new  names,  though  Prof.  Ramsay  believes  it  to  be  one  name 
with  a  three-fold  significance  (Letters  p.  412)  Christ  will  write 
upon  him.     First.    The  new  name  of  my  God   (cf.  2  Cor.  iii: 
3).    This  can  only  mean  that  their  lives  and  characters  will  be 
radiant  with  the  Divine  grace  given  through  Christ,   as  they 
honor  and  serve  Him.     Second.    The  name  of  the  city  of  God, 
New  Jerusalem  which  descends  out  of  heaven  from  God,   (cf. 
Gal.  iv:  26  and  Heb.  xii:  22)  ;  to  bear  the  name  of  the  city  of 
God   is  to  be  included   in  the  number  of  her  citizens.      New 
(Kaivrj)    refers   to   quality   not   time   or   age,   and    its   heavenly 
quality  is  indicated  by  its  coming  down  out  of  heaven  from 
God.    This  is  explained  more  fully  in  (xxi:  2-27).  Third.  The 
new  name  of  Christ  is  also  to  be  given  him.     By  this  we  are 
probably  to  understand  a  symbol  of  the  fuller  glories  of   His 
person  and  character.     The  new  name  of  Christ  is  probably 
one  of  the  designations  of  Him  found  in  the  book  and  one  that 
had  not  been  particularly  applied  to  Him  before.    Of  these  there 
are  several,  Lion  of  the  tribe  of  Judah   (v:  5),  Root  of  David 
(v:  5  and  xxii:   16),  a  mysterious  name   (xix:   12),  Word  of 
God    (xix:   13),  King  of  kings  and   Lord  of  lords    (xvii:    14 
and  xix:  16),  Offspring  of  David  (xxii:  16),  Bright  and  Morn- 
ing Star  (xxii:  16).     Some  of  these  might  be  described  as  char- 
acterizations rather  than  names.     But  the  names  in  v:  5  and 


Exposition  101 

xix:  13,  16  appear  to  be  names  of  Christ  and  the  last  two  are 
distinctly  called  names.  These  are  applied  to  Him  as  a  con- 
queror and  seem  to  be  particularly  suited  to  this  passage,  es- 
pecially the  latter.  We  are  to  understand  that  the  overcomer 
by  receiving  the  new  name  of  Christ  is  characterized  as  a  king 
and  a  victor  with  Him. 

C.  With  Prof.  Ramsay,  (Letters  p.  409ff)  we  may  note 
that  the  gift  of  the  new  names  is  another  fine  adaptation  of  the 
message  to  the  history  of  the  city  where  the  church  addressed 
was  located.  Philadelphia  only  of  the  seven  cities  abandoned 
its  old  name  and  took  a  new  name  derived  from  the  Imperial 
religion,  calling  itself  Neokaisareia  in  honor  of  the  emperor 
and  building  a  temple  for  his  worship  as  a  mark  of  appreciation 
of  his  generosity  to  them  after  the  earthquake,  and  adding  to 
the  temple  a  priest  and  a  ritual.  Such  a  name  was  considered 
as  very  honorable,  was  taken  only  with  the  approval  of  the 
Roman  Senate,  and  was  thought  to  bind  the  city  closely  to  the 
Imperial  service.  Thus  Philadelphia  took  the  name  of  the 
Imperial  god  and  designated  itself  as  his  city.  If  the  new  name 
Neokaisareia,  referred  to  Germanicus  the  emperor's  son  the 
parallel  would  be  all  the  more  complete.  On  a  second  occasion 
too,  as  we  learned  above,  the  city  adopted  a  new  name.  But 
not  for  long  did  it  retain  either  of  these,  but  reverted  to  its  old 
name  some  time  before  the  Apocalypse  was  written ;  and  as 
there  is  no  mention  of  the  worship  of  this  temple  after  A.  D. 
50,  and  as  the  city  later  returned  to  its  old  name,  perhaps  we 
may  assume  that  the  temple  had  fallen  into  disuse.  This  would 
give  John  a  fine  opportunity  to  point  out  the  superior  gift  of 
Christ  who  will  do  far  more  for  them  than  the  emperor's 
bounty  ever  could  for  the  pagan  city. 

6.  The  letter  concludes  with  the  same  appeal  as  the  other  six. 

It  is  interesting  to  note  that  in  the  times  when  we  can  catch  a 
glimpse  of  Philadelphia  it  is  living  amid  dangers.  In  ancient 
times  there  were  earthquakes,  in  more  recent  times  there  were 
Turkish  attacks.  But  above  all  others  of  the  seven  cities  it  has 
been  kept  from  the  hour  of  trial,  standing  like  a  pillar,  faithful 
to  the  Name  and  patient  to  the  last. 


XI 

The  Letter  to  the  Church  in  Laodicea.    iii:  14-22. 

Laodicea  the  last  of  the  seven  cities,  occupied  an  important 
position  in  the  valley  of  the  Lycus  river  almost  due  east  of 
Ephesus.  It  was  distant  some  40  miles  from  Philadelphia  and 
located  at  the  confluence  of  two  great  roads,  one  coming  south- 
east to  it  from  Sardis  and  Philadelphia  while  the  other  connected 
it  with  Ephesus.  The  united  road  extended  far  to  the  east- 
ward, connecting  it  with  the  vast  interior  of  the  peninsula.  It 
was  thus  the  gateway  to  the  interior.  The  city  was  founded 
by  Antiochus  II  about  the  middle  of  the  third  century  B.  C. 
and  named  after  his  wife.  Its  mission  was  to  be  a  centre  for 
the  spread  of  Greek  civilization  and  language  in  barbarian 
Phrygia  but  in  this  it  failed  so  completely  that  Phrygia  was  the 
least  Hellenized  part  of  the  province  though  the  reason  of  its 
failure,  when  Philadelphia  its  neighbor  succeeded  in  the  same 
work,  we  do  not  know.  Of  course  every  outpost  of  civilization 
in  those  days  was  more  or  less  military  in  its  nature  and  Laodi- 
cea was  no  exception.  It  was  a  strong  fortress  but  it  had  one 
serious  weakness.  So  far  as  we  can  now  judge  it  was  entirely 
dependent  for  its  water  supply  on  an  aqueduct  supplied  from 
springs  some  six  miles  to  the  south.  This  an  enemy  on  the  out- 
side could  easily  cut  off  and  render  the  city  entirely  helpless. 

Laodicea  was  of  considerable  commercial  importance.  It  was 
only  a  small  city  before  the  Roman  time  but  when  the  Ro- 
mans kept  peace  in  the  country  it  grew  rapidly.  It  was  a 
centre  of  trade  and  banking  so  that  in  51  B.  C.  Cicero,  the 
Latin  author,  brought  orders  to  be  cashed  there.  It  became 
quite  famous  as  a  manufacturing  centre  where  garments  of 
various  sorts  were  made  and  was  especially  noted  for  a  black 
glossy  wool  produced  in  the  valley.  So  prosperous  was  the 
city  that  when  it  was  smitten  by  a  great  earthquake  in  A.  D. 
60-1  it  rose  from  its  ruins  without  the  assistance  of  an  Im- 
perial subsidy. 

The  chief  god  of  the  valley  was  Men  Karou  (Carian  Men) 
whose  temple  was  situated  about  13  miles  west  of  Laodicea. 
This  temple  was  a  centre  of  society,  administration,  intercourse, 
and  trade,  (as  well  as  of  religion),  for  the  district.    A  market 

102 


Exposition  1 03 

was  held  under  its  protection  where  the  people  met  to  trade 
with  strangers  from  a  distance.  In  connection  with  the  temple 
there  was  a  famous  school  of  medicine,  though  the  school  seems 
to  have  been  located  in  the  city  and  not  at  the  temple.  This 
school  had  flourished  for  150  or  200  years  when  the  Apocalypse 
was  written.  An  ointment  for  strengthening  the  ears  was  made 
at  Laodicea  and  a  powder  or  tabloid  spoken  of  as  Phrygian 
and  used  for  the  eyes  was  probably  produced  there  originally. 
As  Greek  civilization  and  speech  became  common  the  people 
still  worshipped  Men  but  they  identified  him  with  the  Greek 
god  Zeus  (Jupiter)  who  was  commonly  worshipped  in  that  part 
of  the  province.  Laodicea  was  an  important  centre  in  the 
Imperial  religion  and  was  honored  with  a  temple  wardenship 
toward  the  close  of  the  second  century  A.  D. 

Jews  seem  to  have  been  quite  numerous  in  Laodicea.  In 
62  B.  C.  the  Roman  governor  Flaccus  refused  to  allow  them 
to  send  their  usual  contribution  to  Jerusalem  on  the  ground  that 
the  loss  of  the  coin  might  be  dangerous.  The  amount  was 
twenty  pounds  weight  of  gold  at  Laodicea  and  a  hundred 
pounds  at  Apameia  in  Phrygia.  As  the  annual  tax  was  two 
drachmae  this  would  probably  imply  a  population  of  some  7,500 
adult  Jewish  freemen  in  Laodicea  and  vicinity,  (to  which  we 
must  add  women  and  children),  and  five  times  as  many  at 
Apameia.  But  the  population  in  Laodicea  and  the  Lycus  val- 
ley generally  was  of  a  mixed  character. 

Of  the  beginnings  of  the  Christian  Church  in  Laodicea  we 
have  some  hints  in  the  NewT  Testament.  When  Paul  addressed 
his  letter  to  the  church  at  Colosse  he  had  not  visited  the  district, 
although  there  was  a  body  of  Christians  there  and  at  Laodicea 
which  was  not  far  distant  (Col.  ii:  1).  Of  it  he  had  some 
detailed  knowledge  (id.  iv:  15)  and  sent  it  a  letter  (id.  iv:  16). 
It  may  have  been  founded  by  Epaphras  (Col.  i:  7  and  iv:  I2ff) 
and  it  appears  to  have  continued  almost  to  modern  times  as  it 
had  a  bishop  in  1450  A.  D.  Sagaris  its  bishop  died  a  martyr 
in  A.  D.  166  and  various  other  of  its  bishops  and  presbyters  are 
mentioned  by  early  writers.  It  was  the  leading  bishopric  of 
Phrygia  throughout  the  Christian  period.  Laodicea  as  a  city 
was  devoid  of  distinctive  features  and  in  this  lies  its  peculiar 
character.  Easily  able  to  adapt  itself  to  the  needs  and  wishes 
of  others  it  became  pliable  and  accommodating,  full  of  the  spirit 
of  compromise. 


104  The  Revelation  of  John 

i.  Introduction.  "These  things  says  .  .  .  God."  These 
words  stand  in  sharp  contrast  to  the  character  of  the  church  to. 
which  they  are  addressed.  The  description  of  Christ  here,  like 
that  in  the  Philadelphian  letter,  is  outside  the  general  descrip- 
tion of  Him  in  chapter  i:  13-20.  It  is  one,  however,  that  re- 
markably suits  the  church  at  Laodicea,  though  the  very  opposite 
of  the  character  of  that  church  which  was  vacillating  and  un- 
reliable. 

A.  He  is  the  Amen.  This  word,  originally  derived  from  the 
Hebrew  contains  the  idea  of  firmness,  truth,  reliability,  stead- 
fastness. There  may  be  a  reference  to  Isa.  lxv:  16  where  the 
word  is  used  of  God  ("God  of  truth")  or  the  frequent  use  of 
the  word  by  Christ  may  be  in  the  writer's  mind. 

B.  He  is  the  faithful  and  true  witness  (compare  i:  5,  iii:  7). 
He  never  fell  short  of  perfect  faithfulness  and  absolute  truth 
no  matter  what  the  cost  to  Him. 

C.  He  is  the  beginning  of  the  creation  of  God  (17  apx>]  t?;s 
KTiVeoj?  tov  6eov).  We  cannot  translate  "the  first  of  the  crea- 
tion of  God,"  as  the  whole  tone  of  the  Apocalypse  represents 
Him  as  Divine  and  is  such  as  to  forbid  our  considering  Him  a 
created  being,  even  though  He  were  looked  upon  as  the  first 
or  supreme  member  of  the  whole  number  of  created  objects.  Dr. 
Swete  (Apocalypse  p.  59)  understands  the  words  to  refer  to 
Him  as  the  origin  of  the  creation,  the  uncreated  principle  from 
which  it  took  its  rise  (cf.  John  i:  1,  3,  14).  The  word  apxn 
(beginning)  will  readily  bear  this  sense.  This  is  doubtless  the 
best  way  to  take  it  at  least  until  further  light  is  thrown  on  its 
meaning,  especially  as  it  is  in  accord  with  a  description  of  Him 
with  which  the  church  there  was  in  all  likelihood  familiar 
(Col.  i:  15,  18  and  iv:  15). 

2.  Recognition.     "I  know  your  works     .     .     .     mouth." 

A.  The  condition.  But  as  in  the  case  of  Sardis  there  is  noth- 
ing commendable  to  note.  The  Laodicean  church  seems  to  be 
free  from  the  evils  that  afflicted  the  churches  in  Ephesus,  Per- 
gamum,  Thyatira,  and  Sardis,  but  on  the  other  hand  it  has 
none  of  their  merits.  It  is  lacking  entirely  in  spiritual  fervour, 
and  so  is  not  "hot."  It  is  also  lacking  in  that  complete  indiffer- 
ence which  would  characterize  it  as  "cold." 

B.  The  result.  Tepid  water  is  nauseating  to  the  taste  and 
is  expelled  from  the  mouth,  and  such  is  lukewarmness  to  Christ. 
There  may  be  a  reference  to  some  hot  springs  located  at  Hiera- 


Exposition  105 

polis  six  miles  north  of  Laodicea,  whose  waters  become  luke- 
warm as  they  traverse  the  plateau  and  in  this  state  fall  over  the 
cliff  directly  opposite  Laodicea.  This  cliff  is  visible  for  a  great 
distance  because  of  the  white  incrustations  of  lime  that  have 
gathered  on  it. 

3.  Counsel.     "Because  you  say     .     .     .     see." 

A.  The  church  in  Laodicea  was  located  in  a  wealthy  city 
and  thought  it  had  need  of  nothing.  Not  only  was  it  luke- 
warm but  it  was  contented  to  continue  so,  and  was  evidently 
greatly  pleased  and  thoroughly  satisfied  with  its  condition,  even 
boasting  of  it. 

B.  In  its  abundant  external  wealth  it  failed  to  recognize  its 
own  spiritual  poverty.  Wealth  in  this  world's  goods  is  not 
wealth  in  God's  sight  (Luke  xii:  21).  The  Laodicean  church 
had  the  former  but  not  the  latter.  Because  ignorant  and  self- 
satisfied  it  was  really  the  wretched  one  and  miserable  in  spite  of 
its  boasted  abundance  and  freedom  from  need.  It  was  really 
poor  because  without  that  which  made  it  rich  toward  God,  blind 
because  unable  to  discern  its  true  condition,  and  naked  because 
so  completely  without  the  clothing  of  Christ's  righteousness. 

C.  They  are  counselled  by  Christ  Himself  and  the  counsel 
is  remarkably  wise  and  helpful  though  direct  and  clear.  That 
counsel  is  cast  in  language  that  fits  in  well  with  their  circum- 
stances. They  are  not  forbidden  to  continue  in  their  mer- 
cantile pursuits  but  they  must  devote  attention  to  Christ,  re- 
ceiving from  Him  the  real  gold  that  was  imperishable  in  con- 
trast to  that  which  was  current  among  the  Laodiceans  for  this 
was  the  true  riches,  white  garments  that  they  might  be  clothed 
in  contrast  to  the  garments  of  black  glossy  wool  so  common 
there  and  so  highly  prized,  and  true  medicine  for  the  eyes  in 
contrast  to  the  tabloids  (or  powder)  furnished  by  their  own 
school  of  medicine.  The  meaning  of  all  this  is  clear.  They 
must  give  their  minds  and  hearts  to  the  things  of  Christ.  The 
gold  is  doubtless  faith,  expressing  itself  in  good  works  (Luke 
xii:  21,  Jas.  ii:  5,  1  Pet.  i,  1  Tim.  vi:  18).  This  is  described 
as  "refined  from  the  fire"  because  of  the  severe  trials  attending 
the  process  ( 1  Pet.  i :  7 ) .  The  white  raiment  is  no  doubt  a 
life  in  Christ  unspotted  from  the  world  (Gal.  iii:  27,  Jas.  i: 
27)  which  alone  will  be  sufficient  in  the  fierce  light  of  the 
Divine  Presence  (2  Cor.  v:  10).  The  eye-salve  is  the  Holy 
Spirit  which  brings  spiritual  illumination  (John  xvi:  8ff).    To 


106  The  Revelation  of  John 

buy  these  from  Christ  is  to  receive  them  from  Him  giving  up 
for  that  purpose  all  the  selfish  ease  and  worldly  things  that  may 
prevent  their  reception. 

4.  Exhortation.  "I  rebuke  and  chasten  .  .  .  repent." 
The  section  from  this  point  onward  to  the  close  of  the  chapter 
Professor  Ramsay  considers  an  epilogue  to  the  whole  seven  let- 
ters and  not  a  part  of  the  letter  to  the  church  in  Laodicea.  The 
reasons  for  this,  however,  do  not  appear  to  be  sufficient,  and  it 
seems  better  to  consider  it  as  a  part  of  the  letter. 

A.  In  spite  of  the  declared  intention  of  Christ  to  spew  them 
out  of  his  mouth  these  severe  words  are  yet  spoken  in  love  and 
His  rebuke  and  chastisement  must  be  considered  as  evidence  of 
His  love,  (cf.  John  xv:  2,  Heb.  xii:  6)  ;  rebuke  (feAe'yxw)  refers 
more  particularly  to  oral  correction  while  chasten  (iraiSevoi) 
refers  to  more  severe  discipline  such  as  a  parent  would  give  his 
child.  We  hear  nothing  of  this  church  having  borne  any  trials 
and  its  shortcomings  may  have  been  due  to  the  lack  of  such. 
But  severe  discipline  of  this  sort  came  later  when,  as  Eusebius 
tells  us  (H.  E.  iv:  26,  v:  24),  Sagaris  its  bishop  died  in  martyr- 
dom. 

B.  Their  defect  was  in  enthusiasm ;  therefore  they  are  urged 
to  exhibit  a  whole-hearted  devotion  to  the  Master.  They  should 
also  repent  and  become  fervent  in  spirit. 

5.  Promise.     "Behold  I  stand     ...     his  throne." 

A.  Here  the  speaker  ceases  to  address  the  church  as  a  whole 
but  turns  to  its  members  individually.  He  comes  to  each  one 
of  them  as  a  friend,  and  standing  at  the  door  knocks  for  ad- 
mission. If  He  is  admitted  the  tenderest  and  most  intimate 
fellowship  is  the  result.  The  corporate  life  of  the  church  has 
ceased  to  be  a  means  of  true  fellowship  with  Christ  but  Christ 
still  offers  His  fellowship  to  the  individual.  "Thus  the  most 
gracious  invitation  and  also  the  most  glorious  promise  are  ad- 
dressed to  those  Christians  for  whom  the  conditions  of  spiritual 
life  are  most  difficult." 

B.  The  promise.  To  the  person  who  hears  and  responds  to 
His  words  He  offers  a  share  in  His  own  exaltation,  and  points 
to  his  own  example  as  further  encouragement.  The  writer  of 
the  book  has  attained  to  that  blessedness  in  some  degree  accord- 
ing to  his  words  in  ch.  i:  6.  So  far  as  we  are  able  to  see,  the 
promise  here  has  no  connection  with  the  circumstances  of  the 
church,  though  if  we  knew  more  of  the  historical  situation  we 


Exposition  107 

might  discern  a  real  connection  as  in  the  case  of  the  promises 
in  the  other  letters. 

6.  The  letter  like  the  others  closes  with  a  general  appeal  for 
attention,  "He  who  has  an  ear  let  him  hear,  etc." 

7.  This  church  is  the  only  one  which  is  absolutely  and  wholly 
condemned.  There  is  not  even  a  faithful  remnant  as  in  Sardis. 
Although  counsel  and  promise  are  given  there  is  no  hope  that 
they  will  avail  for  the  church  as  a  whole  though  they  may  in 
the  case  of  a  few  of  the  individuals  that  compose  the  church. 

Before  passing  from  the  seven  letters  it  remains  only  to  note 
that  two  are  condemned — Sardis  and  Laodicea.  Sardis  has  a 
remnant  still  faithful  but  even  that  is  lacking  in  Laodicea,  and 
at  the  present  day  these  two  are  entirely  deserted  and  unin- 
habited. Two  churches,  Smyrna  and  Philadelphia,  are  praised 
in  an  unreserved  and  affectionate  way,  and  these  two  cities  had 
the  glory  and  honor  of  being  the  last  to  yield  in  the  long  wars 
that  led  up  to  the  Turkish  conquest.  To  the  remaining  three 
mingled  praise  and  blame  is  given  though  on  the  whole  the 
praise  exceeds  the  blame.  Of  these  Pergamum  and  Thyatira 
persist  to  this  day  as  towns  of  some  importance  while  Ephesus 
alone,  that  should  be  moved  out  of  its  place  if  it  did  not  repent, 
is  only  an  insignificant  village  moved  some  little  distance  from 
the  site  of  the  ancient  and  important  city. 


XII 

The  Throne  in  Heaven,  iv:  i-ii. 

We  now  come  to  the  second  of  the  two  great  visions  that 
chiefly  make  up  the  Apocalypse  of  John,  this  one  extending  from 
the  beginning  of  ch.  iv  to  ch.  xxii:  5.  In  this  section  of  the 
book  we  find  its  main  purpose  although  something  of  that  pur- 
pose may  be  discerned  in  the  previous  chapters.  But  in  this 
vision  the  seer  draws  the  veil  and  gives  his  readers  a  glimpse  of 
the  real  nature  of  the  forces  which  are  at  work  in  the  world 
about  them.  And  first  there  comes  the  vision  of  the  throne  in 
heaven  given  in  this  chapter. 

1.  Introduction.  "After  these  things     ...     in  the  spirit." 

A.  "After  these  things,"  is  a  phrase  that  connects  what  fol- 
lows with  what  has  preceded  but  indicates  a  change  of  some 
importance.     It  occurs  again  in  ch.  vii:  1,  9,  xv:  5  and  xviii:  1. 

B.  "A  door  opened  in  the  heaven."  Similar  expressions  are 
found  both  in  the  Old  and  New  Testaments  (cf.  Ezek.  i:  1, 
Mark  i:  10,  John  i:  51)  and  in  apocalyptic  literature  (Enoch 
xiv:  13).  Here  it  is  a  door  of  revelation  and  not  a  door  of 
opportunity  as  in  iii :  8  or  the  door  of  the  heart  as  in  iii :  20. 

C.  He  hears  a  voice  which  summons  him  to  the  angel  speaker 
(cf.  xix:  10,  xxii:  8),  and  promises  to  reveal  the  future  to  him. 
In  these  words  "what  must  come  to  pass  hereafter,"  we  have  the 
great  purpose  of  this  vision  indicated.  That  purpose  is  to  ex- 
plain the  future,  and  to  this  all  else  is  subsidiary. 

D.  Just  as  the  words  are  spoken  he  enters  that  state  of 
spiritual  exaltation  which  he  had  experienced  in  the  case  of  the 
first  vision  (i:  10)  but  apparently  much  more  intense.  Then  it 
enabled  him  to  see  and  hear,  but  now  in  addition  to  these 
powers  it  summons  him  to  the  side  of  the  angel. 

2.  The    throne    and    its    Occupant.      "And    behold 
appearance." 

A.  The  first  object  that  he  sees  is  an  extraordinary  Person 
sitting  on  a  throne  (Opovos,  seat).  The  rendering  "a  throne 
was  set"  of  the  Authorized  Version,  while  literally  and  gram- 
matically correct  is  scarcely  permissible  here;  the  verb  Ikuto 
(was  placed)  is  generally  used  intransitively,  and  simply  means, 

108 


Exposition  1 09 

"was  standing,"  or  merely,  "was"  (cf.  John  xix:  29),  while  the 
following  clause  indicates  that  the  throne  was  occupied  when 
John  saw  it,  and  consequently  the  act  of  placing  it  had  previous- 
ly been  completed.  In  the  Old  Testament  the  throne  of  God 
is  often  spoken  of  as  in  heaven  (e.  g.  Ps.  xi:  4).  While  the 
identity  of  the  occupant  of  the  throne  may  be  guessed,  it  is  not 
until  vs.  8  that  it  is  clearly  indicated. 

B.  The  description  of  the  Occupant  of  the  throne  is  very 
simple.  It  is  said  merely  that  He  appeared  like  a  jasper  and 
sardine  stone  and  round  about  the  throne  was  a  rainbow  like 
an  emerald.  It  is  difficult  to  decide  exactly  what  precious 
stones  as  we  know  them,  are  meant  here.  But  it  is  clear  that 
the  throne  was  surrounded  by  a  bright  halo  and  an  arch  or 
circle  of  different  hue,  both  of  which  were  splendid  in  ap- 
pearance. John  may  have  in  mind  Ezek.  i:  28.  Attempts 
have  been  made  to  interpret  the  significance  of  these.  Beyond 
the  impression  of  holiness  and  majesty  all  such  attempts  are 
speculative  and  unreliable. 

3.  The  elders.  "And  round  the  throne  ...  on  their 
heads."  Around  the  haloed  figure  are  twenty-four  elders  oc- 
cupying each  a  throne  (or  seat,  Bpovos).  All  are  clad  in  white 
garments  and  wear  golden  crowns.  What  these  signify  is  not 
plain  and  there  has  been  great  variety  in  the  suggestion  offered. 
They  appear  to  form  a  heavenly  senate  or  presbytery.  That 
they  form  a  symbol  both  in  their  character  and  number  is  clear, 
but  of  what  is  uncertain.  Some  see  in  them  a  reference  to  the 
elders  of  Israel  (Ex.  iii :  16,  xix:  7,  xxiv:  1,  Num.  xi:  i6ff, 
etc.),  the  twelve  tribes,  (24  =  2x12)  the  twelve  patriarchs 
(sons  of  Jacob,  Gen.  xlix),  or  the  twenty-four  priestly  courses 
(1  Chron.  xxiv:  1-19).  The  only  function  in  which  they 
engage  is  worship  (iv:  10.  v:  8).  Probably  the  best  explana- 
tion is  that  they  represent  the  twelve  tribes  of  Israel  completed 
in  the  twelve  apostles  and  thus  the  whole  Israel  of  God,  the 
double  representation  signifying  the  Jewish  and  Gentile  ele- 
ments then  present  in  the  Church.  To  the  Jewish  reader  or 
hearer  the  suggestion  would  be  the  tribes,  patriarchs,  or  the 
priestly  courses;  to  the  Gentile,  the  twelve  apostles  of  Christ 
(cf.  xxi:  14).  Thus  the  24  elders  may  be  understood  as  rep- 
resenting the  Church  in  its  totality,  but  idealized,  and  there- 
fore robed  in  white,  crowned,  and  enthroned  in  the  presence  of 
God. 


I IO  The  Revelation  of  John 

4.  Other  features  of  the  throne.     "And  out  of  the  throne 

.     crystal."     As   again  the  seer  turns  to  the  throne  he 
observes  other  features  of  it. 

A.  From  the  throne  proceed  lightnings  and  voices  and  thun- 
ders (cf.  viii:  5,  xi :  19,  xvi :  18).  As  the  law  was  given  to 
Moses  at  Sinai  there  was  a  terrible  storm  (Ex.  xix:  16)  and 
the  thunder  storm  in  Hebrew  poetry  is  frequently  used  as  a 
concomitant  of  divine  power  and  glory,  (Ps.  xviii:  6ff,  xxix: 
iff,  1  Sam.  ii:  10,  Job  xxxvii:  4ft) .  There  seems  to  be  no 
special  significance  attached  to  these  demonstrations  other  than 
as  expressions  of  Divine  majesty.  Possibly  a  great  storm  was 
raging  on  Patmos  when  these  visions  came  to  John. 

B.  There  were  seven  lamps  of  fire  burning  before  the  throne. 
These  are  not  the  lamps  (Av^viai)  of  i:  12  but  torches 
( Aa/A7ra8e<? )  burning  steadily  before  the  throne.  Their  meaning 
is  indicated  by  saying  that  they  are  the  seven  spirits  of  God 
(see  i:  4  and  iii:  1 ).    These  doubtless  represent  the  Holy  Spirit. 

C.  What  appeared  to  be  a  sea  of  glass  was  before  the  throne. 
John  sees  in  front  of  the  throne  and  its  Occupant  a  vast  glassy 
pavement.  It  was  clear  as  rock-crystal.  Often  the  sea  around 
Patmos  had  appeared  as  smooth  as  glass  on  calm  summer  days. 
When  we  remember  the  high  cost  of  ancient  glass  and  its  semi- 
opaque  nature,  this  vast  pavement  of  the  clearest  glass  adds 
much  to  the  magnificence  of  the  scene  and  consequently  to  the 
majesty  of  its  Central  Figure. 

5.  The  four  living  creatures.     "And   in  the  midst     . 
eyes  before  and  behind." 

A.  Probably  Ezekiel's  vision  (Ezek.  i:  5ft)  is  in  the  author's 
mind  though  its  complexities  are  largely  abandoned. 

B.  The  exact  position  of  the  living  creatures  is  not  easy  to 
determine,  whether  inside  or  outside  the  circle  of  the  twenty- 
four  elders,  how  distributed  around  the  throne,  whether  mov- 
ing in  rapid  gyrations  or  standing  still,  etc.  Probably  the 
simplest  and  most  reasonable  view  is  that  one  is  in  front,  an- 
other behind,  and  one  at  each  side  of  the  throne.  They  were 
probably  standing  comparatively  still  as  nothing  is  said  to  in- 
dicate that  they  were  in  motion,  while  in  Ezekiel's  vision  (i:  14) 
the  motion  is  clearly  indicated.  A  comparison  of  the  expression 
by  which  their  position  is  indicated — "in  the  midst  of  the  throne 
and  round  about  the  throne," — with  the  words  describing  the 
position  of  the  elders, — "round  the  throne," — would  appear  to 


Exposition  ill 

indicate  a  position  between  the  circle  of  the  elders  and  the 
throne,  as  it  is  not  said  that  the  elders  were  "in  the  midst  of 
the  throne." 

C.  The  living  creatures  are  full  of  eyes  before  and  behind, 
round  about  and  within  (vs.  8).  Each  has  six  wings  about 
him,  though  their  position  and  use  is  not  indicated  (cf.  Isa. 
vi:  2). 

D.  In  the  absence  of  any  indication  in  the  text  as  to  the 
significance  of  these  four  living  creatures,  we  can  only  guess 
at  their  meaning.  Little  help  can  be  got  from  a  comparison 
with  Ezekiel's  vision  as  there  are  so  many  differences  in  detail, 
though  probably  in  the  main  they  present  the  same  ideas.  Prob- 
ably the  most  reasonable  view  is  that  suggested  by  Prof.  C.  An- 
derson Scott  (Revelation  p.  158O  that  they  are  the  personifica- 
tion of  the  forces  set  in  order  by  the  will  of  God  whereby  His 
throne  is  supported,  His  authority  maintained.  This  view  is 
followed  to  some  extent  by  Prof.  H.  B.  Swete  who  thinks  they 
represent  animate  nature  in  its  different  phases,  the  lion  sug- 
gesting what  is  noblest,  the  calf  or  ox  (/aoVxos,  a  young  bull), 
what  is  strongest,  the  man  what  is  wisest,  and  the  eagle  what  is 
swiftest.  They  represent,  so  Dr.  Swete  thinks,  Creation  and 
the  Divine  Immanence  in  nature.  The  eyes  set  forth  the  cease- 
less vigilance  of  nature,  or  rather  of  the  Divine  Power  working 
through  nature ;  the  wings  represent  its  velocities. 

6.  Worship.  "And  day  and  night  .  .  .  and  were  creat- 
ed." 

A.  These  living  creatures  are  continually  worshipping  God 
thi  whole  twenty-four  hours  of  each  day  and  seven  days  a  week. 
Animate  Nature  is  continually  active  and  that  activity  is  a 
ceaseless  tribute  of  praise. 

B.  Their  song  of  praise  is  one  which  recognizes  Him  as  holy, 
all  powerful,  and  eternal.  The  words  have  a  close  analogy  to 
those  of  Isaiah's  vision  (Isa.  vi:  3)  but  they  are  not  exactly  the 
same. 

C.  The  living  creatures  are  joined  in  their  song  of  praise  by 
the  twenty-four  elders  and  the  actions  of  the  two  are  simultane- 
ous, "Nature  and  the  Church  must  ever  unite  in  praise  to 
God."  The  future  tenses  of  the  verbs  ( Sucrovaiv,  Treaovvrat)  are 
difficult  biit  not  inexplicable.  They  are  in  all  probability  the 
correct  readings.    The  words  state  the  fact  as  if  it  were  a  law. 

D.  The  tribute  of  praise  offered  by  the  living  creatures  and 


112  The  Revelation  of  John 

that  given  by  the  elders  differ  somewhat  in  detail,  while  alike 
in  spirit  and  general  character.  The  words  of  the  living  crea- 
tures praise  Him  as  holy,  omnipotent,  and  eternal,  call  Him 
Lord  and  God,  and  are  brief ;  those  of  the  elders  are  more 
elaborate  and  praise  Him  as  worthy  to  receive  glory,  honor,  and 
power,  as  the  Creator  of  all  things  according  to  whose  will  they 
exist  and  were  created,  and  by  the  use  of  the  word  "our" 
recognize  a  personal  relationship  to  Him.  As  they  do  this  they 
rise  from  their  seats,  fall  down  (probably  on  their  knees)  and 
prostrate  themselves  before  the  Occupant  of  the  central  throne 
in  expression  of  the  fullest  homage  and  reverence.  This  they 
emphasize  by  casting  their  crowns  before  Him  and  thus  pledg- 
ing their  fidelity  to  Him  in  the  very  strongest  way.  These 
crowns  were  wreaths  ( arec^avovi )  and  indicated  victory,  joy, 
festal  gladness,  etc.,  and  not  crowns  signifying  royalty  (SidSrjfxa). 
The  living  creatures  ascribe  glory,  honor,  and  thanks  to  the 
Occupant  of  the  throne.  Glory  ( $6£av,  Hebrew  TDD  )  refers 
to  the  outward  magnificence,  honor  (ti/a^v)  to  inherent  ex- 
cellence of  God,  while  thanks  (evxaptaTiav)  has  in  mind  His 
gifts  and  mercy. 

E.  The  Occupant  of  the  central  throne  (vs.  4)  is  thus  clearly 
defined.  He  is  worshipped  as  thrice  holy,  omnipotent,  eternal 
(both  as  the  One  who  was  and  is  and  is  to  come,  and  the  One 
who  lives  unto  the  ages  of  the  ages).  He  is  the  One  to  whom 
glory,  honor  and  power  are  ascribed  and  thanks  given,  the  One 
before  whom  the  elders  bow  in  worship  and  at  whose  feet  they 
lay  their  crowns  of  victory  and  joy,  the  One  by  whose  will  all 
things  exist  and  were  created,  the  One  whom  the  living  crea- 
tures recognize  as  Lord  and  God  and  whom  the  elders  worship 
as  "our  Lord  and  our  God."  Such  a  description  as  this  can 
suit  only  one  Being  in  the  universe  and  that  One  can  be  no 
other  than  Jehovah,  the  Supreme  God,  Creator  of  heaven  and 
earth. 

7.  The  general  significance  of  this  chapter  is  very  plain 
though  there  may  be  room  for  much  difference  of  opinion  re- 
garding the  meaning  of  many  of  the  details.  The  churches 
were  grievously  oppressed.  How  could  they  expect  to  win  out 
in  their  struggle  with  the  Empire?  To  human  minds  it  was 
apparently  impossible.  But  these  verses  show  that  the  Supreme 
Power  is  not  in  the  earth  but  in  Heaven.  It  is  a  glimpse  of 
the  real  Imperial  Power  which  was  in   Heaven  and  not  that 


Exposition  113 

earthly  caricature  of  it  which  the  Empire  presented.  When  the 
veil  is  drawn  and  a  true  view  of  the  real  nature  of  the  situation 
can  be  gained,  it  is  plain  that  the  real  Sovereign  and  Ruler  is 
God  who  has  created  all  things  and  by  whose  will  they  exist. 
He  is  the  Person  of  matchless  excellence  and  to  Him  heaven 
and  earth  give  fealty  and  praise.  The  picture  is  one  of  match- 
less splendor.  Some  of  the  details,  such  as  the  sea  of  glass,  ap- 
pear to  be  added  to  give  color  to  it  and  not  to  represent  any- 
thing in  particular.  The  encouragement  and  hope  which  such 
a  revelation  as  this  would  inspire  in  the  Asian  churches,  engaged 
in  a  life  and  death  struggle  with  the  political  power,  and  per- 
secuted even  unto  the  death,  must  have  been  great  indeed. 


XIII 

The  Sealed  Book  and  the  Lamb.   V:  1-14. 

1.  The  sealed  book.    "And  I  saw    .     .     .    with  seven  seals." 

A.  In  this  chapter  we  have  a  continuation  of  the  description 
begun  in  the  previous  chapter.  John  again  looks  at  the  central 
throne  and  its  Occupant,  and  observes  in  His  hand  a  book  or 
roll  sealed  down  with  seven  seals,  the  contents  of  which  were  so 
abundant  that  they  not  only  filled  the  inside  but  overflowed  to 
the  reverse.  The  roll  is  not  offered  to  John  to  read,  nor  to 
anyone  else. 

B.  What  is  this  sealed  roll  or  book?  The  idea  is  apparently 
based  on  Ezek.  ii:  9.  Various  suggestions  have  been  offered  as 
to  its  meaning.  Several  ancient  expositors  held  it  to  be  the  Old 
Testament,  unsealed  by  the  coming  and  teaching  of  Christ 
or  the  allegorical  interpretation  of  Scripture,  but  such  a  view  is 
inconsistent  with  the  process  of  opening  the  seals  given  in  ch. 
vi  and  vii.  There  are  several  things  that  indicate  its  true 
significance.  First.  There  is  the  fact  that  it-  is  a  sealed  book, 
sealed  with  seven  seals,  i.  e.  completely,  which  no  one  in  heaven, 
upon  earth,  or  under  the  earth  is  able  to  open  nor  even  to  look 
upon.  Second.  It  is  in  the  hand  of  God.  Third.  Christ  is  able 
to  open  it  (vs.  5ff  and  notes).  Fourth.  There  is  the  purpose  of 
the  Apocalypse,  "to  show  to  His  servants  what  must  quickly 
come  to  pass"  (i:  1)  and  "the  things  that  shall  be  hereafter" 
(i:  19).  Fifth.  The  events  that  accompany  the  opening  of  the 
seals  are  manifestly  symbolic  and  their  character  is  such  that  it 
cannot  be  discerned  until  the  events  actually  take  place;  Sixth. 
To  the  Christians  of  the  province  of  Asia  there  would  be  one 
thing  that  could  be  considered  as  pre-eminently  a  sealed  book 
and  that  was  the  future.  How  they  and  the  Church  would  fare 
was  to  them  the  problem  of  greatest  urgency,  most  intense  in- 
terest, and  highest  importance.  These  considerations  would 
appear  to  point  to  only  one  interpretation.  The  sealed  book  is 
the  book  of  the  future,  the  Book  of  Destiny  and  a  moment's 
thought  shows  how  well  such  a  view  meets  the  conditions.  No 
one  in  heaven  or  earth  or  under  the  earth  could  decipher  the 
future  before  hand  for  it  is  in  the  hand  of  God,  and  only  the 

114 


Exposition  115 

one  whom  He  equips  for  the  purpose  and  appoints  to  the  task 
can  discharge  that  duty,  and  Christ  is  such  an  one,  par  excellence. 
The  Apocalypse,  claiming  to  be  "The  revelation  of  Jesus  Christ, 
which  God  gave  to  him,  to  show  to  His  servants  what  must 
quickly  come  to  pass  (i:  1),"  is  an  authoritative  and  reliable 
account  of  what  the  future  has  in  store  for  the  suffering  Asian 
churches  and  therefore  able  to  meet  its  need  at  this  time  as  noth- 
ing else  could. 

2.  The  book  unopened.  "I  saw  a  strong  angel  ...  to 
look  on  it." 

A.  The  challenge  is  issued  by  a  strong  angel,  and  as  the  chal- 
lenge is  addressed  to  the  whole  universe  a  strong  angel  is  needed. 
It  is  worthiness  (a£ios),  not  strength,  that  is  required  for  the 
task. 

B.  There  is  no  response  to  the  challenge.  Nowhere  is  there 
anyone  who  dares  to  attempt  such  a  task.  The  reason  is  mani- 
fest if  the  interpretation  of  the  book  given  above  is  accepted. 
No  one  is  able  to  look  on  it.  None  could  consider,  much  less 
attempt  to  unfold  the  future. 

C.  John  evidently  perceives  clearly  the  nature  of  the  sealed 
book.  He  weeps  much  as  no  one  appears  to  open  it.  If  it  is 
unopened  he  will  have  no  message  regarding  the  future  to  give 
to  his  suffering  fellow-Christians  and  the  promise  of  the  voice 
that  bade  him  "ascend  hither"  in  iv:  1  will  be  unfulfilled.  He 
knew  the  times  were  troublous  and  the  future  uncertain  and 
terrible.  In  these  awful  days  when  political  Conditions  were 
bad  in  the  extreme,  when  religion  and  morals  were  vile  and 
every  indication  pointed  to  the  extinction  of  the  Christians,  any 
serious  person  might  weep  as  he  contemplated  the  future.  No 
wonder  then  that  John  weeps  when  no  one  is  found  able  to 
unfold  the  future  and  guide  him  and  his  suffering  fellow-Chris- 
tians through  the  evil  time. 

3.'  One    found    able   to   open    it.      "And   one   of   the   elders 
.     throne." 

A.  John  continues  to  weep  profusely  (ckXcllov  7roXv)  until 
he  is  bidden  to  refrain  from  doing  so  by  one  of  the  elders.  Here 
and  in  vii :  13  the  fact  that  the  elder  speaks  appears  to  have  no 
symbolic  significance  beyond  enriching  the  color  and  details  of 
the  picture. 

B.  The  command  to  desist  from  his  weeping  is  accompanied 
by  an  explanation  which  shows  it  to  be  unnecessary.    The  Lion 


u6  The  Revelation  of  John 

of  the  tribe  of  Judah,  the  Root  of  David  has  overcome  to  open 
the  book  and  its  seven  seals.  John  looks  and  sees  in  the  circle 
of  the  throne,  living  creatures,  and  elders,  though  its  position  is 
not  more  definitely  indicated,  not  a  lion  but  a  lamb  standing 
as  if  slain,  but  apparently  alive,  and  possessing  seven  horns  and 
seven  eyes.  He  takes  the  book  from  the  hand  of  Him  who  sat 
on  the  throne. 

C.  Who  is  this  creature?  What  could  be  described  fairly 
as  at  once  the  Lion  of  the  tribe  of  Judah,  the  Root  of  David  and 
a  lamb  standing  as  if  slaughtered.  As  we  meditate  upon  the 
picture  it  is  plain  that  only  One  Person  can  meet  its  require- 
ments and  that  One  is  Jesus  Christ.  First.  He  belonged  to 
the  tribe  of  Judah  (Luke  iii:  33)  which  was  spoken  of  as  the 
lion  of  the  tribes  in  the  Blessing  of  Jacob  (Gen.  xlix:  9),  and 
of  all  the  noble  sons  of  that  tribe  none  were  as  noble  and  ex- 
cellent as  He  and  none  therefore  as  worthy  of  the  name.  Second. 
Jesus  was  also  of  the  tribe  and  lineage  of  David  (Luke  iii:  31 )  ; 
the  words  of  the  passage  are  evidently  based  on  Isa.  xi:  1.  The 
stump  of  the  old  Davidic  tree  has  sent  forth  a  new  shoot,  its 
finest  and  best.  Third.  Jesus  would  be  familiar  to  the  Chris- 
tians of  that  time  also  as  a  Lamb  (John  i:  29,  36,  Acts  viii:  32, 
1  Pet.  i:  19  and  especially  Isa.  liii:  7  to  which  the  Apocalyptist's 
thought  doubtless  goes  back).  He  had  been  slain  and  yet  was 
alive.  Fourth.  In  verse  9  the  Lamb  is  praised  by  the  great 
heavenly  host  not  only  because  He  was  slain  but  because  of  His 
redemptive  work.  This  fourfold  requirement  Christ  meets,  and 
we  know  of  no  other  whose  name  would  be  familiar  to  the 
Christians  of  the  Seven  Cities  of  Asia  and  the  church  in  the 
province  generally  who  could  meet  them  fairly  in  any  sense, 
a  striking  contrast,  but  it  suggests  the  unique  combination  of 
majesty  and  meekness  that  characterized  Christ.  This  Lamb 
though  He  has  been  slain  has  overcome.  In  spite  of  all  the 
features  in  the  picture  of  Him  that  suggest  weakness,  submis- 
sion, obedience,  meekness,  death,  there  is  left  on  our  minds  the 
suggestion  of  extraordinary  strength.  He  is  a  Lion  and  a  Root. 
The  Lamb  has  seven  horns,  the  symbol  of  perfect  strength  and 
the  indication  of  the  completeness  of  His  strength  as  the  Vic- 
torious Christ  (cf.  Matt,  xxviii:  18,  John  xvii:  2).  The  horn 
is  an  old  Hebrew  figure  for  strength  and  is  found  frequently 
with  that  sense  in  the  earlier  books  of  the  Old  Testament  (e. 
g.  Deut.  xxxiii:   17,   1   Sam.  ii:   1,   10,   1   Kings  xxii:   11,  Ps. 


Exposition  117 

xviii:  2,  cxii:  9),  but  in  the  later  books  sometimes  it  signifies 
political  or  military  power  (e.  g.  Zech.  i:  21,  Dan.  vii:  jfi, 
viii:  3ft).  The  Lamb  has  also  seven  eyes  which  are  interpreted 
as  the  seven  spirits  of  God  sent  forth  into  all  the  earth.  With 
perfection  of  strength  He  also  possesses  perfection  of  vision 
symbolized  by  the  seven  eyes.  In  ch.  iv :  5  the  spirit  of  God  is 
represented  by  the  seven  lamps;  as  lamps  they  are  stationary, 
while  as  eyes  they  have  a  mission  in  all  the  earth.  The  reference 
is  no  doubt  to  Zech.  iii:  9  and  iv:  10.  The  penetrating  power 
of  the  eyes  of  Christ  is  indicated  in  ch.  i:  14,  ii :  18. 

D.  Here  then  we  have  Christ  represented  by  an  extraordinary 
combination  of  symbols,  which  could  be  fairly  used  in  combina- 
tion of  none  other.  Although  the  combination  is  one  that  ex- 
hibits many  varied  aspects  it  yet  leaves  upon  our  mind  the  im- 
pression of  Him  as  a  remarkable  and  extraordinary  Being,  re- 
markable for  strength  and  prowess  which  He  achieves  even 
through  meekness  and  death.  Little  wonder  that  the  language, 
even  of  an  inspired  man  seems  inadequate  to  describe  such  a 
scene  and  such  a  Person. 

4.  The  burst  of  praise.  "And  when  he  took  the  book 
.     for  ever  and  ever."    Vs.  8-13. 

A.  When  Christ  takes  the  book  the  representatives  of  the 
animal  world  and  of  the  universal  Church  fall  before  Him. 
Each  elder  is  now  seen  to  have  a  harp  and  golden  bowls.  Prob- 
ably the  living  creatures  did  not  have  any,  for  while  the  words 
(Z£ovt€<;  e/cao-Tos)  might  include  them  it  is  hardly  befitting  that 
the  living  creatures  should  be  connected  with  the  prayers  of 
saints.  The  harp  was  the  common  instrument  of  praise  in  Old 
Testament  times  (Ps.  xxxiii:  2,  xcviii:  5,  cxlvii:  7,  cl:  3,  2 
Sam.  vi:  5,  1  Chron.  xxv:  3,  etc.).  The  golden  bowls  were 
full  of  incense,  which  is  clearly  indicated  as  symbolical  by  the 
remark  that  it  is  the  prayers  of  saints.  Incense  was  an  adjunct 
of  worship  among  the  Jews  in  Old  Testament  times  (Ex. 
xxxvii:  29)  and  was  therefore  intimately  connected  with  prayer 
(Ps.  cxli:  2).  As  the  elders  represent  the  Church  it  is  fitting 
that  they  should  have  the  harps  and  offer  the  incense,  thus 
symbolizing  the  Church's  tribute  of  praise  and  prayer  to  Christ 
as  indicated  by  the  harps  and  incense  respectively. 

B.  They  sing  a  new  song  (cf.  Isa.  xlii:  10,  Ps.  xxxiii:  3, 
xl :  3,  xcvi:  1,  xcviii:  1,  etc.).  "Originally  denoting  only  a 
fresh  song  of  praise  the  phrase  lent  itself  especially  to  songs 


u8  The  Revelation  of  John 

composed  for  great  occasions.  ...  In  the  Apocalypse  it  is 
appropriately  used  for  the  Church's  praise  of  redemption"  (cf. 
xiv:  3)  (Swete,  Apocalypse  p.  80,  who  says,  further,  that 
it  answers  the  new  name  of  ii:  17  and  iii :  12,  the  New  Jerusa- 
lem of  iii:  12  and  xxi:  2,  the  new  heaven  and  new  earth  of  xxi: 
1  and  all  things  new  of  xxi:  5,  of  the  great  Christian  prophecy). 

C.  Christ  is  recognized  by  the  elders  as  possessing  that  abso- 
lute worthiness  which  qualifies  Him  to  take  the  Book  of  Des- 
tiny and  open  its  seals.  His  worthiness  is  due,  according  to 
their  song,  to  His  death  and  what  He  accomplished  by  it.  He 
was  slain,  and  the  word  (eo-^ayr/?)  is  used  of  the  death  of 
Christ  only  in  this  book  (where  it  occurs  in  v:  6,  9,  12  and 
xiii:  8),  but  it  is  interesting  to  find  that  it  is  used  also  by  our 
author  of  those  who  have  been  slain  in  martyrdom  in  the 
churches  of  Asia  (vi:  9,  xviii:  24).  The  redemption  is  spoken 
of  as  a  purchase,  a  description  of  it  that  would  be  familiar  from 
the  use  of  the  term  in  1  Cor.  vi:  20,  vii :  23,  2  Pet.  ii:  1  and  a 
compound  of  it  in  Gal.  iii:  13  and  iv:  5.  The  purchase  was 
made  by  means  of  His  blood,  (or  at  the  price  of  His  blood)  and 
it  was  to  God  and  was  from  every  tribe  without  exception  of 
race,  language,  or  people,  elevating  those  redeemed  individually 
to  be  His  priests,  and  as  a  body  to  be  His  Kingdom  (cf.  i:  6 
and  xx :  6),  and  already  they  reign  on  the  earth.  The  tense  of 
the  verb  here  (j3aaL\evovaiv)  is  doubtful,  the  most  important 
manuscripts  fluctuating  between  the  present  and  the  future. 
Here  probably  we  should  choose  the  present  (and  more  difficult 
reading) ,  as  do  Westcott  and  Hort  as  well  as  Swete,  though  we 
have  the  future  in  xx:  6  and  xxii:  5.  Those  whom  He  has 
redeemed  actually  rule  now  on  earth. 

D.  With  vs.  11  a  new  feature  of  the  vision  appears.  A  vast 
crowd  of  angels  appears  in  the  circle  of  the  throne,  living  crea- 
tures, and  elders.  Their  vast  number, — myriads  of  myriads  and 
thousands  of  thousands, — would  seem  to  require  a  position  out- 
side the  circle  of  the  living  creatures,  and  elders,  though  there 
is  nothing  to  indicate  more  exactly  just  where  they  are.  Nor 
are  we  told  whether  their  words  were  spoken  contemporane- 
ously with  those  of  the  elders  and  the  living  creatures  or  other- 
wise, though  the  fact  that  John  hears  them  so  distinctly  and 
mentions  them  after  the  others  would  suggest  that  their  words 
of  praise  were  spoken  after  those  of  the  elders.  The  numerical 
description   is   apparently   based   on    Dan.   vii:    10    (cf.   Deut. 


Exposition  119 

Kxxiii:  2,  Ps.  lxviii:  17).  The  sound  is  a  great  voice  ((jxovrj) 
and  is  a  shout  rather  than  a  song;  the  host  of  angels  merely 
acclaim  the  Lamb  as  worthy  to  receive  power  (8vra/uv),  wealth 
( ttXovtov ) ,  wisdom  (vocpiav) ,  strength  (ivyyv) ,  honor  (rtfj^v) , 
glory  (So£av),  and  praise  (evkoytav) ,  referring  to  Him  as  "the 
Lamb  that  was  slain."  The  united  praise  of  the  living  crea- 
tures and  elders  is  called  a  song  and  harps  are  mentioned.  But 
if  it  is  only  a  shout  of  acclamation  the  attributes  which  it  as- 
cribes to  Him  form  a  complete  heptad  and  thus  suggest  that 
nothing  is  wanting. 

E.  Still  other  sounds  he  hears  and  recognizes  clearly  though 
apparently  he  does  not  see  the  source  from  which  they  come. 
Their  source  is  the  whole  of  creation — every  creature  in  heaven, 
earth,  hades,  and  the  sea,  forming  a  gathering  that  is  no  longer 
representative,  but  takes  in  everything,  animate  and  inanimate, 
in  all  departments  of  creation.  Of  the  four  attributes  three 
are  the  same  as  those  of  the  angels  acclaim  in  vs.  12,  while  the 
fourth  substitutes  another  word  for  strength  (Kparos  instead  of 
ur^u's)  and  in  addition  there  is  the  intimation  that  this  is  not 
merely  for  a  time  but  forever. 

5.  The  Amen.  "And  the  four  .  .  .  worshipped."  Vs. 
[4.  It  would  appear  that  this  stage  of  the  proceedings  is  con- 
cluded with  the  word  "Amen"  from  the  four  beasts  who  had 
begun  the  series  of  utterances.  But  after  their  closing  word  is 
a  final  act  of  homage  on  the  part  of  the  elders. 

6.  The  general  significance  of  this  section  is  now  very  plain. 
The  book  sealed  with  seven  seals  in  the  hand  of  God  is  the  Book 
of  Destiny,  the  book  of  the  future  so  completely  closed  that  no 
one  can  open  it  but  Christ  who  alone  is  worthy,  and  whom  all 
creation  acknowledges  because  He  has  redeemed  the  Church 
by  His  death.  To  the  Christians  of  Asia  this  would  be  again 
a  source  of  comfort  and  help.  It  was  not  to  the  emperor  of 
Rome  or  his  power  that  they  must  look  and  trust  for  the  future, 
but  to  Christ  who  alone,  as  God's  chosen,  could  enable  them 
to  face  it  with  confidence,  and  even  though  they  might  have 
suffering  and  death  to  meet,  yet  with  Him  to  lead  them  they 
would  be  safe  whatever  came. 


XIV 

The  Unsealing  of  the  Book.  The  Opening  of  the  First  Six 
Seals.   Vi:  1-17. 

The  Book  of  Destiny  is  now  in  the  hand  of  Christ  who  pro- 
ceeds to  break  the  seals  one  by  one,  the  opening  of  each  being 
followed  by  some  remarkable  and  significant  appearance.  The 
first  four  seal-openings  form  a  series  in  themselves  (vs.  1-8)  ; 
the  opening  of  each  is  accompanied  by  the  word  "Come"  uttered 
in  thunder  tones  by  one  of  the  living  creatures,  and  this  is 
followed  in  each  case  by  a  horse  and  rider,  the  meaning  of  which 
is  suggested  but  not  definitely  given.  This  word  "Come" 
(epxov)  has  generally  been  understood  as  addressed  to  John, 
and  therefore  some  texts  have  added  the  words  "and  see" 
(xai  tSe)  but  if  this  were  the  case  we  would  expect  first,  the 
word  Sevpo  (hither,  come)  instead  of  epxov  and  second,  some 
indication  that  John  changed  his  position,  neither  of  which  we 
have.  Probably  also  the  seer  bases  his  picture  here  on  Zech. 
vi:  iff. 

1.  The  opening  of  the  first  seal.  "And  I  saw  .  .  .  con- 
quer." 

A.  In  the  first  seal  the  horse  is  white,  his  rider  carries  a  bow 
and  has  received  a  crown,  (o-re<£avos,  wreath  of  victory)  ;  it  is 
to  be  specially  noted  that  he  goes  forth  as  a  conqueror  and  with 
the   purpose   of   making  further  conquests    {Xva   viKr]ar]    not  to? 

VLKYjCTCOV  ) . 

B.  There  has  been  a  strong  tendency  among  interpreters  to 
identify  this  rider  with  the  one  in  ch.  xix:  1 1  ff  whose  name  is 
called  "The  Word  of  God,"  but  the  two  have  so  little  in  com- 
mon that  this  is  impossible,  the  color  of  the  horse  being  the  only 
common  feature.  There  we  have  a  picture  of  the  victorious 
Christ,  but  it  seems  too  soon  to  present  Christ  here  as  a  con- 
queror especially  as  He  has  been  presented  just  before  as  a  lamb 
that  had  been  slain.  The  bow,  however,  marks  the  distinctive 
character  of  the  symbol  as  Parthian.  The  Romans  never  adopt- 
ed the  bow  as  a  weapon  of  war  and  it  was  not  used  except  by  a 
few  auxiliaries  levied  among  tribes  that  used  it  as  their  weapon. 
But  it  was  the  weapon  of  the  Parthians  who  were  such  expert 

120 


Exposition  121 

horsemen  that  they  could  use  it  as  well  when  they  were  re- 
treating as  when  they  were  advancing.  They  were  such  a 
terror  in  the  east  that  their  incursions  were  continually  dreaded. 
So  much  was  this  the  case  that  in  A.  D.  115  the  emperor 
Trajan  undertook  a  war  against  them.  Another  important 
feature  was  the  color.  The  Parthian  conqueror  rides  a  white 
horse.  White  was  the  sacred  color  of  the  old  Persians  for 
whom  the  Parthians  stood  in  later  times,  and  sacred  white 
horses  always  accompanied  the  Persian  army.  In  the  Roman 
triumphal  procession  the  victorious  general  did  not  ride  a  white 
horse  but  was  seated  in  a  four  horse  car  wearing,  not  the  white 
toga  but  the  purple  and  gold  embroidered  robes  of  Jupiter. 
Yet  white  was  the  color  of  victory  and  the  horses  that  drew 
the  quadriga  (4  horse  car)  were  sometimes  white.  Swete, 
Apoc.  86  and  Ramsay,  Letters  58). 

C.  It  is  clear  then  that  the  picture  is  one  of  a  Parthian  king 
or  warrior,  but  what  does  it  signify?  The  whole  picture  sug- 
gests invasion  or  conquest.  The  crown,  bow,  the  spirit  and 
purpose  of  the  rider, — conquering  and  to  conquer, — all  indicate 
this,  as  well  as  the  fact  that  the  Parthians  at  this  time  were  the 
dreaded  conquerors  on  the  east.  But  there  are  still  two  ways 
in  which  the  picture  may  be  understood;  first,  it  may  be  a  pic- 
ture of  the  Empire  outwardly  victorious  like  the  Parthian  war- 
riors, filled  with  the  thirst  for  victory  and  with  many  victories 
already  achieved.  Or  second,  it  may  be  the  Empire  as  a  victim 
of  the  spirit  of  conquest  by  the  Parthians  or  others.  The  first 
of  these  we  may  discard  because  the  next  three  seal  openings 
do  not  fit  it  well  and  more  especially  because  there  is  so  little 
in  the  symbol  itself  that  appears  to  be  distinctly  Roman.  If  it 
were  desired  to  picture  Rome  as  a  conquering  power  the  more 
natural  representation  would  be  a  triumphal  »scene  in  Rome — 
a  victorious  general  clad  in  the  robes  of  Jupiter,  seated  in  the 
four  horse  car  drawn  by  white  horses  with  perhaps  some  con- 
quered kings  chained  to  the  chariot  behind  which  they  were 
forced  to  walk.  We  are  therefore  left  with  the  second  as  the 
more  likely  interpretation.  The  symbol  then  pictures  the  Em- 
pire as  attacked  by  outside  powers  flushed  by  victories  already 
achieved  against  it  and  bent  on  further  successes.  And  while 
the  conqueror  is  pictured  as  a  Parthian  it  is  not  necessary  to 
think  that  they  only  are  attacking  the  Empire.  Indeed  it  may 
be  that  the  meaning  intended  is  that  the  Empire  is  beset  by 


122  The  Revelation  of  John 

outside  tribes  bent  on  conquest  and  that  the  Parthians  are  not 
one  of  these.  This  however  is  not  likely,  the  most  reasonable 
interpretation  is  that  the  Parthian  warrior  represents  a  con- 
siderable array  of  outside  military  forces  of  which  the  Parthians 
were  the  chief  and  most  characteristic,  successfully  attacking  the 
Empire  and  bent  on  further  conquest.  The  reason  for  viewing 
the  Empire  as  the  object  of  attack  will  appear  later. 

2.  The  opening  of   the  second   seal.     "And   when     .     . 
a  great  sword  was  given  to  him.'-' 

A.  As  the  first  rider  vanishes  a  second  rider  goes  forth ;  this 
time  his  horse  is  blood  red  (irvppos).  He  possesses  a  great 
sword  and  has  power  to  plunge  the  earth  into  war.  The  sword 
here  mentioned  (fxdxaipa)  may  be  either  a  knife  carried  in  a 
sheath  at  the  girdle  (cf.  John  xviii:  10,  n)  or  a  sword  for  use 
in  war.  The  fact  that  this  rider  has  power  to  take  peace  from 
the  earth  and  incite  to  slaughter  indicates  that  his  sword  is  of 
the  latter  variety. 

B.  The  significance  of  this  picture  is  plain.  It  can  reason- 
ably be  understood  only  as  a  picture  of  War  and  perhaps  Civil 
War.  Victory  and  Conquest  look  very  beautiful  as  they  go 
forth  but  they  bear  a  different  aspect  when  we  view  them  from 
the  field  of  battle.  The  Empire  was  engaged  in  continuous  war- 
fare from  the  early  days  of  its  existence  until  long  after  the  first 
Christian  century  and  only  twice  was  it  at  peace  in  this  long 
period.  First  in  the  early  days,  and  secondly  when  Christ  was 
born ;  and  these  wars  were  of  all  classes. 

3.  The  opening  of  the  third  seal.  "And  when  he  opened 
.     .     .     injure  not." 

A.  With  the  opening  of  the  third  seal  another  horse  goes 
forth,  this  time  black  in  color.  The  rider  carries  the  beam  of 
a  pair  of  scales.  A  voice  is  heard  proclaiming  "A  measure  of 
wheat  for  a  penny,  and  three  measures  of  barley  for  a  penny; 
and  the  oil  and  the  wine  injure  not."  The  word  measure 
(xom£)  here  means  a  measure  of  about  one  and  a  half  or  two 
pints,  a  slave's  daily  ration  of  corn,  and  enough  for  a  day's  pro- 
vision for  a  man  of  moderate  appetite.  The  penny  (SrjvdpLov) 
was  a  silver  coin  worth  SJ/2  d.  or  16  2-3  cts.  of  our  money  and 
was  an  average  wage  for  a  day  laborer.  This  means  that  food 
was  to  be  at  famine  prices.  There  were  luxuries,  oil  and  wine, 
which  were  not  to  be  touched,  a  fact  which  would  make  the 
scarcity  all  the  more  severe. 


Exposition  123 

B.  The  meaning  of  this  also  is  so  plain  that  no  comment  is 
needed  to  decipher  it.  We  have  here  a  picture  of  famine  that  is 
severe  and  intensified  by  aggravated  conditions. 

4.  The  opening  of  the  fourth  seal.     "And  when 
beasts  of  the  earth." 

A.  The  fourth  seal  is  opened  and  a  fourth  horse  goes  forth, 
this  time  of  a  pale  yellowish  color,  bearing  a  rider  whose  name 
is  Death.  He  is  accompanied  by  Hades  (6  aS???  the  abode  of 
the  dead,  the  grave),  but  we  are  not  told  whether  on  foot,  on 
the  same  horse,  or  on  another  horse.  To  these  two  is  given 
the  power  to  visit  a  quarter  of  the  earth  with  death  in  various 
forms.  Their  power  is  much  more  extensive  than  that  of  any 
of  their  predecessors ;  their  sphere  of  operations  is  large. 

B.  The  significance  of  the  symbol  is  easily  seen.  It  pictures 
the  usual  accompaniments  of  war  and  famine,  in  which  Death 
is  busy  in  various  forms  and  the  grave  receives  a  rich  harvest. 
These  forms  are  indicated  as  four;  the  sword  ( 'potato. ) , 
famine  (At/xw),  death  (®ai/arw,  which  here  probably  means 
death  by  disease  or  plague),  and  by  the  wild  beasts  (®epuov). 
These  suggest  the  forms  of  depopulation  that  follow  upon  war, 
famine,  pestilence,  and  the  encroachment  of  wild  beasts,  and 
thus  are  specially  suitable  to  the  context.  Possibly  the  writer 
has  in  mind  the  four  sore  judgments  of  Ezek.  xiv:  21.  This 
seal-opening  may  then  be  described  as  signifying  plague  or 
pestilence. 

5.  The  fifth  seal  is  opened.  "And  when  .  .  .  com- 
pleted." 

A.  An  altar  now  for  the  first  time  appears  in  the  scene  and 
under  it  the  souls  of  those  who  have  died  by  persecution  on 
account  of  their  faith.  Their  suffering  is  aggravated  by  the 
fact  that  God  seems  to  let  it  pass  unavenged.  They  are  robed 
in  white  and  counselled  to  rest  for  a  little  time  until  the  dark 
hour  is  past. 

B.  The  symbol  of  the  altar  and  the  souls  beneath  it  appears 
to  be  based  on  Levitical  rites.  The  altar  suggests  sacrifice  and 
the  victims  are  those  who  have  been  put  to  death  because  of  their 
faithfulness.  Their  souls  are  "under  the  altar;"  in  the  Leviti- 
cal rite  the  blood  was  looked  upon  as  the  life  or  soul  (Lev. 
xvii:  11,  cf.  Gen.  ix:  4),  and  in  the  sacrifices  the  blood  was 
poured  out  at  the  foot  of  the  altar  (Lev.  iv:  7).  They  had  been 
slain  because  of  "the  word  of  God  and  the  witness  which  they 


124  The  Revelation  of  John 

had."  This  phrase  occurs  with  slight  variations  in  ch.  i:  9, 
xii:  11,  17,  xix:  10,  xx:  4.  The  repetition  of  the  preposition 
(Sta)  would  suggest  a  distinction  between  these  phrases,  and  in 
that  case  the  former  would  indicate  the  God-ward  side  of  their 
faith  and  the  latter  the  man-ward  side, — on  the  one  side  faith 
and  loyalty  to  God,  on  the  other  activity  in  bearing  testimony  to 
the  world.  Polycarp  (Mart.  9)  was  required  to  meet  a  double 
test;  first,  recognize  Caesar;  and  second,  curse  Christ.  The 
sacrificed  lives  of  the  martyrs  are  a  strong  demand  for  avenge- 
ment  on  the  pagan  world  from  God,  whom  they  call  Lord 
(BeairoTT]^) ,  and  address  as  holy  and  true.  Of  the  present  con- 
dition of  the  martyrs  it  is  to  be  noted;  first,  they  have  each  in- 
dividually ((E/cao-7a>)  received  a  white  robe,  the  symbol,  appar- 
ently, of  purity  and  victory  (cf.  iii:  4f,  iv:  4,  vii:  9,  I3f,  xix: 
14).  Second,  they  are  told  to  be  at  rest  a  little  while  until  the 
number  of  their  fellowservants  and  brethren  is  complete.  This 
number  is  to  include  both  their  fellowservants,  (i.  e.  their  fel- 
low-Christians generally),  and  the  rest  of  the  martyrs,  who  are 
described  here  as  their  brethren. 

C.  The  significance  of  this  seal-opening  is  plainly  Martyr- 
dom, or  Persecution  further  aggravated  by  the  fact  that  there 
seems  to  be  no  sign  of  interest  in  their  sufferings  on  the  part  of 
God. 

6.  The  sixth  seal  is  opened.  "And  I  saw  .  .  .  able  to 
stand."    Vs.  12-17. 

A.  As  the  sixth  seal  is  opened  John  observes  a  series  of  up- 
heavals in  nature  at  which  the  people  of  the  world  are  smitten 
with  terror.  These  words  bear  a  striking  analogy  to  those  of 
Jesus  in  (Mark  xiii:  24,  25,  cf.  Matt,  xxiv:  29). 

B.  Of  phenomena  in  nature  several  are  mentioned.  A  great 
earthquake  takes  place.  The  people  of  Asia  knew  well  the  ter- 
rors of  such  events  and  again  and  again  they  had  suffered  from 
them.  The  darkening  of  the  sun  would  be  caused  by  an  eclipse, 
but  the  people  of  that  day,  entirely  ignorant  of  scientific  phe- 
nomena, would  look  upon  it  as  a  direful  omen.  The  discolora- 
tion of  the  moon  might  be  due  to  atmospheric  conditions.  The 
falling  of  the  stars  was  like  a  meteoric  shower  which,  to  ignor- 
ant people  of  that  day,  would  be  an  event  inspiring  terror  in 
its  beholders.  The  heavens  seemed  to  part  and  roll  up.  Under 
some  circumstances  the  sweeping  of  storm  clouds  over  the  sky 
might  produce  an  appearance  of  this  sort.    The  moving  of  the 


Exposition  125 

mountains  and  islands  sometimes  occurred.  But  while  these 
phenomena  or  what  looked  like  them  doubtless  appeared  fre- 
quently in  nature  the  words  indicate  a  continuation  of  them 
unparalleled  in  its  severity,  and  such  as  had  never  before  been 
experienced.  The  result  is  that  all  classes  of  the  earth's  in- 
habitants are  smitten  with  fear  beyond  description.  Seven 
conditions  of  life  are  named  covering  the  whole  fabric  of  human 
society,  kings,  magnates,  chief  captains,  rich  men,  strong  men, 
slaves,  and  free  men,  all  of  whom  flee  to  the  mountains  and 
desire  to  be  hidden  by  them  from  the  wrath  of  God  and  Christ 
because  they  know  that  the  day  of  judgment  has  arrived.  The 
kings  of  the  earth  are  the  rulers  of  states  inimical  to  Christ, 
especially  the  Caesars.  The  magnates  are  those  high  in  authority 
generally  in  the  world.  The  chief  captains  are  those  high  in 
authority  in  the  army.  These  three  classes  are  all  classes  of 
people  in  authority.  But  their  high  position  will  not  save  them 
from  terror  in  the  presence  of  God  and  His  Son.  Those  who 
possess  wealth  and  physical  strength  will  likewise  find  no  im- 
munity from  fear.  Also  slaves  and  free  men,  those  separated 
by  the  deepest  class  distinction  in  ancient  life,  will  huddle  to- 
gether in  their  efforts  to  escape  the  just  judgments  of  God. 
Pictures  like  this  are  common  in  apocalyptical  descriptions  of 
the  last  day    (e.  g.  Assumption  of  Moses  x:  5f  and  cf.  Joel 

11:31). 

C.  How  are  we  to  understand  this?  A  discussion  of  the 
whole  seven  seal-openings  is  needed  to  show  its  exact  meaning 
and  significance.  But  for  the  present  let  us  bear  in  mind  that 
it  is  symbolic,  and  evidently  indicates  conditions  or  events  that 
inspire  to  great  fear  and  to  the  conviction  that  a  day  of  judg- 
ment was  at  hand.  There  have  been  times  in  history  when  the 
conscience  of  men  led  them  to  believe  in  the  imminence  of 
approaching  judgment.  The  significance  of  this  seal-opening 
is  then.  Portents  of  Judgment. 

7.  Before  the  book  is  entirely  opened  there  is  a  stay  in  the 
proceedings  to  permit  the  sealing  of  the  servants  of  God.  This 
will  be  the  subject  of  the  next  section. 

8.  The  seventh  seal  is  opened.  Viii:  1,  but  as  only  an  half- 
hour's  silence  follows  it  we  need  not  stop  to  discuss  it  further 
at  present. 

9.  The  question  that  now  presses  for  an  answer  is;  what  is 
the  significance  of  these  seal  openings,  and  to  that  we  must  give 


126  The  Revelation  of  John 

our  attention. 

A.  We  must  remember  in  the  first  place  that  they  cannot  be 
the  contents  of  the  Book  of  Destiny  in  the  hand  of  the  Lamb 
as  the  book  is  written  within  and  on  the  back  side  and  cannot 
be  opened  until  the  seven  seals  are  all  broken. 

B.  While  it  is  plain  that  the  seal  openings  and  the  phenomena 
following  them  are  symbolical  we  are  not  left  entirely  without 
indications  as  to  what  they  signify.  The  first  of  these  that  we 
note  is  in  vs.  4  "to  take  peace  from  the  earth''  Then  in  vs.  8 
"over  the  fourth  of  the  earth  to  kill  with  sword  and  with 
hunger  and  with  death  and  by  the  wild  beasts  of  the  earth." 
In  vs.  9-1 1  the  picture  is  one  of  persecution  and  martyrdom. 
He  sees  the  souls,  "of  those  slain  for  the  word  of  God  and  for 
the  witness  which  they  had,"  and  he  hears  them  enquire  "How 
long  .  .  .  dost  thou  not  judge  and  avenge  our  blood  on 
those  that  dwell  on  the  earth?"  It  is  plain  then  that  those  who 
dwell  on  the  earth  are  the  persecutors  and  those  persecuted 
"for  the  word  of  God  and  for  the  witness  which  they  had," 
must  be  also  "on  the  earth."  This  is  confirmed  by  the  words 
of  vs.  11  "until  their  fellow-servants  and  their  brethren  who 
were  to  be  killed  as  they  also  were,  should  be  completed." 
Furthermore,  the  phenomena  described  in  verses  12  and  13 
were  such  as  individually  were  often  seen  in  the  world,  while 
the  people  mentioned  in  vs.  15  are  all  "of  the  earth."  We 
notice  furthermore  that  while  the  whole  scene  is  represented  as 
in  heaven  (iv:  1)  yet  the  phenomena  that  appear  as  following 
the  seal  openings  are  almost  always  such  as  were  more  or  less 
familiar  to  human  beings,  e.  g.  the  rider  and  his  bow  (vs.  2), 
and  the  rider  with  his  sword  (vs.  4),  the  rider  with  the  weigh 
beam  (vs.  5),  the  accompanied  rider  (vs.  8),  the  wheat,  barley, 
oil,  wine,  and  denarius  (vs.  6),  the  sword,  famine,  death,  and 
beasts  (vs.  8),  the  altar,  the  word  of  God,  testimony,  and  mar- 
tyrdom (vs.  9),  impatience  or  anxiety  and  avengement  (vs.  10), 
the  white  robes,  the  intimation  to  wait,  and  the  further  reference 
to  martyrdom  (vs.  11 ),  the  earthquake,  sun  and  moon  (vs.  12), 
the  stars  (vs.  13),  mountain,  island,  and  sky  (vs.  14),  different 
classes  of  people  (vs.  15),  and  their  terror  (vs.  16),  etc. 

C.  Of  course  there  is  much  that  is  not  familiar  and  natural, 
such  as  the  very  figure  of  a  sealed  book  given  to  a  lamb ;  the 
beasts  and  their  weird  call  "Come"  four  times  repeated;  the 
four  riders  on  different  colored  horses  following  one  another, 


Exposition  127 

and  in  some  cases  at  least,  the  powers  ascribed  to  them;  souls 
under  the  altar,  and  their  cry,  attire,  etc. ;  the  awful  combina- 
tion of  natural  phenomena  following  the  opening  of  the  sixth 
seal,  etc.  But  we  must  remember  that  we  are  dealing  with  an 
apocalypse  and  this  is  the  ordinary  style  of  such  writings.  We 
may  ascribe  such  extraordinary  and  unnatural  pictures  then  to 
the  literary  character  of  the  book  and  look  upon  them  as  in  some 
degree  at  least  the  scenery  and  clothing  in  which  the  writer 
presents  his  message.  It  is  true  they  are  apt  to  confuse  the 
modern  interpreter  but  we  may  be  sure  that  they  did  not  ob- 
scure the  message  to  its  readers  and  hearers  in  the  first  century. 
They  served  two  valuable  purposes  also,  first,  they  effectively 
obscured  the  writer's  meaning  from  the  enemies  of  the  Church, 
and  second,  they  added  much  to  the  impressiveness  of  the  mes- 
sage to  the  Church. 

D.  There  is  one  verse,  however,  that  apparently  points  with 
unmistakable  clearness  to  the  true  interpretation,  i.  e.  vs.  17, 
"because  the  great  day  of  their  wrath  has  come  and  who  is  able 
to  stand?"  In  our  endeavor  to  understand  these  words  let  us 
remember  that  the  book  is  not  yet  open  for  the  seventh  seal  has 
not  yet  been  loosed  but  these  words  occur  after  the  sixth  seal  is 
opened.  The  words  are  plain  and  definite.  They  evidently 
mean  the  day  of  divine  judgment — that  day,  "has  come,  and 
who  is  able  to  stand?"  The  reference  must  plainly  be  to  the 
events  in  the  immediate  future.  But  if  the  seals  refer  to  the 
Empire, — Babylon-^-her  judgment  is  not  depicted  till  we  reach 
chapter  xvii :  1 ,  though  in  xiv :  8  her  fall  is  announced.  As  the 
Book  of  Destiny  is  yet  unopened,  and  the  judgment  is  not  de- 
scribed until  a  much  later  chapter;  and  further,  as  the  whole 
sequence  of  the  book  would  be  spoiled  by  bringing  that  judg- 
ment in  here  we  must  conclude  that  the  words  of  verse  17  are 
an  intimation  that  those  who  speak  them  are  convinced  that 
the  time  of  judgment  is  at  hand  though  they  have  not  yet  entered 
it,  not  even  its  first  stages  for  the  earth  is  not  to  be  hurt  until 
the  servants  of  God  have  been  sealed  (vii:  3 ) .  But  things  have 
come  to  a  pass  that  forces  the  belief  that  the  great  day  of  the 
wrath  of  God  is  at  hand. 

E.  The  way  is  now  cleared  so  that  we  may  see  what  the  seals 
do  really  signify.  While  the  vision  is  in  heaven  it  relates  to 
things  on  earth  (iv:  1), — that  shall  be  hereafter.  God  has  been 
shown  as  supreme  in  chapter  iv  and  Christ  as  the  One  to  whom 


128  The  Revelation  of  John 

the  future  is  entrusted  in  the  world  in  chapter  v.  Now  in 
chapter  vi  we  begin  to  see  things  on  the  earth.  The  seals  clearly 
refer  to  contemporary  circumstances  and  events.  Invasion,  war, 
famine,  plague,  persecution,  were  happening  every  day  in  some 
part  of  the  Empire  and  could  not  be  ignored.  Those  to  whom 
John  wrote  were  very  familiar  with  them.  They  knew  of  the 
Parthian  terror,  and  of  the  horrors  of  war,  famine,  pestilence, 
and  earthquakes,  while  they  felt  keenly  the  pains  of  persecution. 
These  things,  with  continually  recurring  convulsions  of  nature, 
led  to  the  common  belief  that  the  time  of  divine  vengeance  had 
come.  The  Jews  believed  that  the  age  would  conclude  with 
terrible  upheavals  of  nature,  and  Jesus  prophesied  that  before 
His  coming  there  should  appear  extraordinary  phenomena  in 
the  heavens,  while  the  book  of  Acts  and  the  epistles  of  St. 
Paul  have  much  to  say  on  the  same  subject. 

F.  The  opening  of  the  seals,  then,  is  a  revelation  of  the  actual 
condition  of  the  Empire  as  it  is  unfolded  to  the  seer  in  Patmos, 
a  condition  which  is  really  the  very  opposite  of  what  it  seemed 
to  be  in  that  day.  Outwardly  the  Empire  seemed  to  be  su- 
preme, victorious,  and  able  to  maintain  itself  for  the  future 
against  any  enemies  that  might  arise,  but  really  it  was  beset  by 
many  disintegrating  forces  which  were  making  heavy  inroads  on 
its  strength.  Upon  it  is  to  come  very  soon  the  abundant  wrath 
and  judgment  of  God.  The  Church,  too,  is  really  triumphant 
and  victorious  though  beset  by  such  severe  persecution  that  the 
future  seems  to  have  little  hope.  The  encouragement  and 
hope  that  this  would  inspire  in  the  poor  persecuted  Christians 
of  Asia  must  have  been  great  indeed. 


XV 

Safety  and  Blessedness  of  the  Servants  of  God.  Chapter 
vii:  1-17. 

1.  The  sixth  chapter  closes  with  a  picture  of  the  inhabitants 
of  the  world  smitten  with  terror  as  they  are  forced  to  the  con- 
viction that  the  day  of  divine  judgment  is  at  hand.  But  the 
question  will  naturally  arise  as  to  what  is  to  be  the  fortune  of 
the  people  of  God  in  that  time.  To  this  question  the  seventh 
chapter  gives  the  answer. 

2.  The  first  vision.  "After  this  I  saw  .  .  .  twelve 
thousand  were  sealed."     Vs.  1-8. 

A.  The  earth  is  ripe  for  the  blasts  of  judgment.  It  is  re- 
garded as  quadrangular  and  an  angel  stands  at  each  of  its  four 
corners  holding  back  the  winds  so  that  all  outbreaks  of  their 
fury  may  be  prevented  till  the  proper  time.  Another  angel 
ascends  from  the  sunrising,  i.  e.  the  east,  having  the  seal  of  the 
living  God,  and  he  calls  out  to  them  to  do  no  injury  to  the 
earth  until  the  servants  of  God  are  sealed  in  their  foreheads. 
This  is  done  and  John  hears  that  144,000  are  sealed  of  all  the 
tribes  of  the  Israelites.  Strange  to  say  the  tribe  of  Dan  is 
omitted  from  this  list,  but  the  tribe  of  Manasseh  (who  is  not 
given  as  one  of  the  sons  of  Jacob  in  the  list  in  Gen.  xxxv:  22ff) 
is  inserted  so  that  we  have  twelve  tribes  still  given.  The  most 
probable  reason  for  the  omission  is  found  in  a  Rabbinical  tra- 
dition that  the  Messiah  was  to  arise  out  of  the  tribe  of  Judah 
but  the  Anti-Messiah  ("Antichrist")  from  the  tribe  of  Dan, 
and  this  opinion  became  so  strong  that  some  Rabbis  denied  this 
tribe  any  share  in  Israel's  future  glories.  The  tribe  of  Dan  was 
associated  in  Rabbinical  writings  with  idolatry  and  apostasy, 
perhaps  because  of  the  narrative  in  Judges  viii,  or  a  misunder- 
standing of  Gen.  xlix:  17,  while  there  was  a  late  Christian  tra- 
dition that  the  Antichrist  should  belong  to  this  tribe.  Probably, 
however  we  should  regard  the  variation  as  of  no  consequence  in 
view  of  the  frequent  variations  in  the  lists  of  tribes.  The  names 
and  number  of  the  tribes  varies  considerably  in  the  different 
lists  as  found  in  Gen.  xxix — xxxv,  xlvi,  xlix,  Ex.  i,  Num.  i: 
1-15,  i:  2off,  ii — x,  xiii,  xxvi,  xxxiv,  Deut.  xxvii,  xxxiii,  Josh, 
xiiiff,  Judges  v,  Ezek.  xlviii,  1  Chron.  ii;  1-2,  ii:  3 — viii,  xii, 

129 


130  The  Revelation  of  John 

xxvii,  Rev.  vii.  Here  we  have  twenty  lists,  all  different.  These 
lists  are  all  given  in  a  tabulated  form  in  Hasting's  D.  B.  IV, 
p.  811.  The  chief  reason  for  putting  Judah  first  in  the  list  in 
our  text  would  seem  to  be  that  it  was  the  tribe  from  which 
Christ  came.  The  insertion  of  Manasseh  was  necessary  to  make 
up  the  twelve,  and  Manasseh  was  chosen  apparently  because 
he  was  one  of  the  two  grandsons  of  Jacob  that  gave  their  names 
to  tribes. 

B.  The  general  significance  of  the  passage  is  plain.  It  is,  that 
provision  is  made  specially  for  the  servants  of  God  so  that  they 
will  be  safe  whatever  may  happen.  The  outpouring  of  Judg- 
ment is  not  permitted  until  this  is  done.  This  idea  of  sealing 
would  be  very  suggestive  to  those  familiar  with  the  Old  Testa- 
ment who  would  recall  how  Cain  was  marked  lest  anyone  meet- 
ing him  should  kill  him  (Gen.  iv:  15)  and  how  in  Ezekiel's 
vision  (ix:  1-11)  those  who  were  marked  escaped.  The  idea 
of  a  sealing  doubtless  was  familiar  to  John's  readers  from  its 
frequent  mention  in  the  books  of  the  New  Testament  (see  2 
Cor.  i:  22,  Eph.  i:  13,  John  vi:  27,  2  Tim.  ii:  19).  The  mark 
on  their  forehead  became  a  guarantee  of  their  safety  in  the  day 
of  judgment.  They  possessed  a  life  that  the  forces  of  judgment 
could  not  destroy.  There  has  been  considerable  discussion  as  to 
whether  the  apocalyptist  intends  the  144,000  sealed  Israelites 
to  include  merely  the  elect  of  Israel,  (cf.  Rom.  xi:  5),  the 
Jewish  Christians  (as  Victorinus),  or  the  whole  number  of  the 
faithful,  (as  Primasius  and  Bede).  In  verse  4  it  is  distinctlv 
stated  that  the  144,000  sealed  are  from  "every  tribe  of  the  chil- 
dren of  Israel,"  and  the  names  of  the  tribes  follow,  while  the 
vision  of  vs.  9-17  mentions  distinctly  "a  great  crowd,  which  no 
one  could  number,  of  every  nation  and  all  tribes  and  peoples 
and  tongues."  We  must  remember  however — first,  that  there 
is  a  tendency  in  this  book  to  regard  the  Church  as  the  real 
Israel  (cf.  e.  g.  ii:  9,  iii:  9#)  and  second,  that  the  same  number 
is  used  in  ch.  xiv:  1,  3,  for  those  who  follow  the  Lamb,  and 
nothing  is  said  as  to  whether  they  are  Jews  or  not,  while  third, 
none  are  sealed  but  the  144,000  of  Israel.  If  others  were 
sealed  and  •  the  writer  wished  to  distinguish  them  from-  the 
Israelites  he  could  easily  have  done  so.  These  considerations 
seem  to  make  only  one  conclusion  possible;  the  twelve  tribes 
of  the  children  of  Israel,  and  the  144,000  represent  or  symbolize 
the  whole  body  of  Christ's  people  of  that  day.    The  two  num- 


Exposition  131 

bers,  twelve  and  one  hundred  and  forty-four  thousand  signify- 
ing completeness.  There  has  also  been  much  discussion  as  to 
what  the  sealing  actually  meant.  It  could  not  be  preservation 
from  physical  evil  as  many  of  the  Christians  suffer  greatly  in 
the  judgments  that  follow,  (cf.  xi:  7$,  xiii:  15-17,  xiv:  13, 
Kvi:  6,  xviii:  24).  It  seems  plain  that  it  did  protect  them  from 
spiritual  evil,  or  any  real  harm  in  their  inner  nature  and  true 
selves,  either  from  the  judgments  of  God  on  the  evil  world  or 
from  the  activities  of  Satanic  agents.  They  however,  must  do 
their  part  and  remain  faithful  to  Christ  to  continue  to  profit 
from  this  protection  (iii:  10).  In  ix:  4,  5,  we  find  that  the 
swarm  of  locusts  do  not  injure  those  sealed.  It  would  seem 
(cf.  notes  on  ix:  4,  5)  that  the  locusts  are  Satanic  agencies  at 
work  in  the  world  whose  king  is  Satan  (ix:  11). 

3.  The  great  multitude.  "After  .  .  .  tear  from  their 
eyes."     Vs.  9-17. 

A.  While  only  the  elders,  living  creatures,  and  angels  hither- 
to have  been  seen  in  the  presence  of  the  Throne  the  seer  now 
observes  a  great  polyglot  multitude  there  worshipping  and  prais- 
ing God.  They  have  come  out  of  the  great  tribulation  and 
have  been  redeemed  by  Christ. 

B.  The  great  multitude  may  be  a  reflection  of  the  vast 
crowds  that  followed  Christ  in  the  days  of  His  flesh  (Mark 
iv:  1,  v:  21,  24,  Luke  xii:  1,  John  vi:  2,  xii:  9,  12)  and  there 
may  be  also  an  allusion  to  Gen.  xv:  5  and  xxxii:  12  (cf.  Heb. 
xi:  12,  and  see  also  Gal.  iii:  7,  8).  The  reference  to  all  peoples 
of  the  world  is  a  common  one  in  this  book,  (cf.  v:  9,  xi:  9, 
xiii:  7,  xiv:  6,  xvii:  15).  Palm  branches  were  regarded  as 
suitable  for  any  occasion  of  joy  or  triumph ;  they  were  in  evi- 
dence in  Jesus'  triumphal  entry  (John  xii:  13).  This  great 
multitude,  robed  in  white  and  bearing  palm  branches  shouts  its 
praise  to  God.  The  key  note  of  this  is  in  the  word  salvation 
(auTrjpla,  cf.  xii :  io  and  xix:  1)  and  those  who  raise  the  song 
have  all  experienced  the  great  deliverance  which  they  ascribe 
to  God  and  the  Lamb  (vs.  14).  The  cities  of  Asia  frequently 
gave  the  title  of  Saviour  (^ojt^p)  to  the  emperors  but  in  the 
opinion  of  the  Christians  only  God  and  Christ  were  worthy  of 
the  title  (cf.  1  Tim.  i:  1,  ii:  3,  Titus  i:  3,  4,  ii:  13,  iii:  4,  6, 
John  iv:  22,  Acts  iv:  12).  This  acclaim  is  endorsed  by  the 
angels  who  worship  and  add  their  doxology  of  praise  as  well 
(vs.  11,  12).    Their  exact  position  is  not  stated,  but  they  form 


132  The  Revelation  of  John 

a  circle  about  the  throne,  and  are  probably  identical  with  those 
of  chapter  v:  n.  They  address  the  Occupant  of  the  throne 
whom  they  call  their  God  (vs.  12)  as  did  the  great  multitude 
(vs.  10).  They  do  not  include  the  Lamb  however.  They 
ascribe  a  seven  fold  tribute  to  Him  (and  each  feature  is  em- 
phasized by  the  article  as  in  v:  12),  but  although  each  of  its 
elements  has  occurred  in  previous  doxologies  the  ascription  as  a 
whole  does  not  exactly  agree  with  any  of  them. 

C.  Doubtless  John  is  anxious  to  know  the  significance  of 
this  great  crowd  but  he  makes  no  request  for  information.  One 
of  the  elders  however  (as  in  v:  5)  proceeds  to  interpret  it  for 
him.  He  begins  by  asking  a  question,  which  John  doubtless 
had  in  mind.  John  replies  in  words  that  are  at  once  a  con- 
fession of  ignorance  and  a  request  for  information.  The  words 
may  be  based  on  Zech.  iv:  2,  5.  The  elder  then  explains  whom 
they  are  and  whence  they  came.  "These  are  the  ones  who  come 
out  of  the  great  tribulation,  and  they  washed  their  robes  and 
made  them  white  with  the  blood  of  the  Lamb."  The  expres- 
sion "the  great  tribulation"  at  once  so  definite  and  so  emphatic 
must  refer  to  a  well-defined  and  anxious  period  in  the  minds  of 
all  his  readers.  What  this  was  is  clear  when  we  recall, — first, 
the  references  to  it  here  and  elsewhere  in  the  book  (e.  g.  iii:  10, 
vi:  9,  etc.),  second,  the  Church  was  then  passing  through  a 
period  of  supreme  trial  which  might  be  expected  to  continue  for 
some  time,  (i:  9,  ii:  9,  13,  iii:  10,  etc.),  while  third,  as  has 
been  shown  "the  great  day  of  their  wrath"  is  come  (vi:  17)  ; 
we  may  then  conclude  that  "the  great  tribulation"  refers  to  the 
judgment  described  in  the  succeeding  chapters  which  is  now  at 
hand.  This  of  course  is  a  picture  of  the  time  of  severe  trial  and 
stress  upon  which  the  Church  had  entered,  and  a  prophecy  of  its 
result.  The  expression  "the  great  tribulation"  no  doubt  is  based 
on  Dan.  xii:  1.  The  whiteness  of  the  robes  of  the  great  multi- 
tude is  due  to  the  blood  of  the  Lamb  in  which  they  have  been 
washed.  The  act  is  ascribed  to  the  saints  themselves  who  are 
not  passive  recipients  of  salvation  but  attain  it  by  repentance 
and  faith,  and  secure  it  by  vigilance  and  victory  (cf.  xii:  11). 
Thus  they  have  been  fitted  for  the  presence  of  God  in  which 
they  are  continually,  and  to  Him  they  give  unceasing  worship. 
As  their  incentive  and  reward  they  have  His  perpetual  presence, 
and  supply  for  all  their  needs.  Vs.  16  and  17  may  have  been 
suggested  by  Isa.  xlix:   10  and  xxv:  8  where  the  language  is 


Exposition  133 

very  similar.  We  must  conclude  then  that  the  great  multitude 
is  the  whole  Christian  Church  of  the  time  in  its  heavenly  rela- 
tionship. 

D.  The  language  of  this  section  and  particularly  of  the  last 
two  verses  is  very  comforting  and  amply  sustains  the  influence 
it  has  exerted  on  all  readers  since  the  day  it  was  penned  in 
Patmos.  The  whole  section  (vs.  9-17)  finds  many  parallels 
in  the  last  two  chapters  of  the  book. 

4.  The  two  sections  of  this  chapter  present  a  series  of  strik- 
ing contrasts.  In  the  first  section  we  have  imagery  that  is 
strongly  apocalyptic  in  character;  in  the  second  the  imagery  is 
based  more  directly  on  the  Old  Testament  and  is  far  more 
familiar.  The  first  is  more  earthy,  the  second  more  heavenly 
in  its  nature.  In  the  first  the  number  of  the  sealed  is  limited 
though  the  number  is  symbolic  and  large,  in  the  second  it  is  so 
great  that  no  one  can  accurately  determine  it.  In  the  first  the 
reference  is  to  Israelites  only;  in  the  second  to  all  peoples.  In 
the  first  those  who  are  sealed  are  "the  servants  of  our  God,"  in 
the  second,  the  great  multitude  is  made  up  of  those  "who  come 
out  of  the  great  tribulation,  and  they  washed  their  robes  and 
made  them  white  with  the  blood  of  the  Lamb."  In  the  first  the 
concourse  is  being  prepared  for  coming  peril;  in  the  second  it  is 
victorious  and  safe.  The  first  presents  Divine  mercy  and  care 
as  limited  to  a  particular  case  and  need ;  the  second  as  unlimited 
and  supplying  all  the  need.  The  first  makes  no  reference  to 
Christ,  the  second  represents  all  the  benefits  as  obtained  through 
Christ.  But  while  there  is  striking  contrast  between  the  two 
parts  of  this  chapter  they  are  complementary  rather  than  con- 
tradictory. The  two  parts  describe  the  same  body  of  people 
but  from  different  points  of  view.  Whether  the  reader  were  a 
Jewish  Christian  or  a  convert  from  heathenism  the  two  sections 
would  do  more  to  encourage  him  and  strengthen  his  faith  than 
either  could  aione. 

5.  The  meaning  of  the  whole  chapter  is  plain.  The  first 
part  assures  the  Christians  that  God  will  take  care  of  His  own 
in  the  day  of  His  judgment  on  the  world;  the  second  that  full 
provision  is  made  for  all  their  needs  through  Christ  and  that 
they  are  in  God's  presence  and  continually  render  special  service 
to  Him.  It  is  very  plain  that  such  words  as  these  would  be  most 
powerful  to  inspire  these  poor  persecuted  Christians  with 
courage  and  faith.     To  the  human  eye  there  was  nothing  be- 


134  The  Revelation  of  John 

fore  them  but  misery  and  death.  But  in  the  eye  of  Heaven 
the  severe  trials  through  which  they  were  passing  not  only  would 
be  powerless  to  injure  them  in  the  sight  of  God  but  would  be 
the  means  of  equipping  them  for  rendering  Him  more  worthy 
service  and  would  exalt  them  in  His  sight,  while  all  their  need 
would  be  supplied.  Thus  what  they  suffer  and  most  fear  be- 
comes the  means  by  which  they  attain  the  greater  exaltation  and 
glory  through  Christ. 


XVI 

The  First  Four  of  the  Seven  Trumpets.     Chapter  viii:  1-13. 

1.  The  opening  of  the  seventh  seal.  "And  when  .  .  . 
half  an  hour."     Vs.  1. 

A.  The  narrative  interrupted  by  chapter  vii  is  now  resumed 
by  the  Lamb  opening  the  last  of  the  seals.  But  all  is  still.  No 
elder,  angel,  or  voice,  offers  any  word  of  explanation.  The 
silence  continues  for  half  an  hour,  which,  though  ordinarily  a 
short  time,  would  seem  long  in  these  circumstances.  The 
silence  is  of  course  in  the  apocalyptical  display  and  does  not 
mean  that  the  Divine  activity  had  ceased  on  the  earth. 

B.  Now  that  the  seven  seals  are  all  opened,  the  book  may 
be  unrolled  and  read ;  strange  to  say  we  are  not  told  that  this 
was  done.  The  question  then  arises  as  to  where  the  seal  open- 
ings end.  Rev.  J.  T.  Dean  (Visions  and  Revelations,  p.  96) 
believes  that  the  "seven  trumpets"  are  a  part  of  the  seal-open- 
ings. But  there  is  even  less  to  indicate  their  close  at  the  blow- 
ing of  the  seventh,  trumpet  than  here.  Nor  are  we  told  any- 
where that  the  contents  of  the  unsealed  book  are  unfolded.  But 
several  considerations  point  to  the  answer  of  our  question. 
First,  the  most  natural  time  for  the  opening  of  the  book  is  im- 
mediately after  the  seals  have  been  unloosed.  Secondly,  the  half 
hour's  silence  forms  a  very  impressive  break  and  the  most 
natural  indication  that  what  follows  is  of  supreme  importance. 
Third,  the  purpose  of  this  whole  vision  is  to  reveal  the  future 
(iv:  1)  and  that  revelation  is  contained  in  the  Book  of  Destiny 
(see  chapter  v:  1-5  notes)  and  its  essential  nature  is  judgment 
(vi:  17)  which  is  seen  to  be  in  progress  from  this  point  on- 
ward (see  especially  chapter  ix:  13  and  xvi:  20,  21).  The 
most  natural  point  then  for  the  seals  to  close  and  the  contents 
of  the  book  to  begin  is  at  this  half-hour's  silence. 

2.  "And  I  saw     .     .     .     them."    Vs.  2. 

Here  we  have  the  beginning  of  the  vision  of  the  seven  trum- 
pets. The  article  ("the"  seven  angels)  seems  to  point  to  a  well 
known  heptad  of  angels  that  stood  in  the  Divine  Presence. 
Frequently  in  apocalyptical  writings  mention  is  made  of  such, 
(compare  Tobit  xii:  15,  Enoch  xx:  7).  Trumpets  are  as- 
signed to  angels  in  Matt,  xxiv:  31,1  Cor.  xv:  52,  1  Thess.  iv: 

135 


136  The  Revelation  of  John 

16,  etc.,  and  probably  goes  back  to  the  giving  of  the  Law  at 
Sinai  (Ex.  xix:  i6ff,  cf.  also  Jos.  vi:  13  and  Joel  ii:  1). 

3.  The  angel  with  the  incense.  ''And  another  angel  .  .  . 
earthquake."  Vs.  3-5.  Another  angel,  not  one  of  the  seven, 
came  forward  and  took  his  place  at  the  altar  where  he  assumes 
the  duty  of  the  priest  and  offers  abundant  incense  (cf.  Luke 
i:  11).  His  censer  is  a  golden  one  and  the  altar  is  the  Altar 
of  Incense  rather  than  the  Altar  of  Sacrifice  (cf.  vi:  9).  In- 
cense here  and  in  v:  8  is  plainly  suggestive  of  prayer,  and  in- 
dicates that  God  is  mindful  of  the  prayers  of  His  suffering  peo- 
ple. But  the  angel  puts  the  censer  to  a  second  use;  it  is  filled 
with  fire  and  cast  into  the  earth.  It  is  now  used  not  for 
intercession  but  for  judgment  and  no  incense  is  added.  The 
prayers  of  the  saints  return  to  the  earth  in  the  form  of  judg- 
ments which  are  signified  by  lightnings,  thunderings,  voices, 
and  an  earthquake.  This  scene  forms  an  introduction  to  the 
seven  trumpets  which  now  get  ready  and  begin  to  sound. 

4.  Preparation.  "And  the  seven  .  .  .  sound."  Vs.  6. 
They  take  their  positions  and  place  the  instruments  to  their 
mouths.  As  in  the  case  of  the  seal  openings,  so  here  the  first 
four  trumpet  blasts  form  a  closely  connected  group  as  more 
directly  affecting  inanimate  nature,  while  the  last  three  bring 
direct  judgments  to  men.  In  the  first  four  the  forces  of  nature 
are  set  loose  and  great  havoc  is  the  result,  while  worse  things 
are  to  follow  in  the  last  three.  The  imagery  may  have  been 
suggested  in  part  at  least  by  the  storms,  eclipses,  earthquakes, 
and  military  movements  of  the  first  century.  As  in  the  case  of 
the  seals,  so  here,  we  have  a  break  between  the  sixth  and  seventh 
trumpets  when  the  welfare  of  the  Church  is  considered.  The 
events  accompanying  the  first  four  trumpet  blasts  bear  striking 
similarity  to  the  Plagues  of  Egypt  as  recorded  in  the  Book  of 
Exodus. 

5.  The  first  trumpet.  "And  the  first  .  .  .  burned  up."  Vs. 
7.  The  hail  and  fire  mingled  with  blood  recall  Ex.  ix:  23ft. 
The  picture  is  that  of  a  storm  of  intense  fury  such  as  sometimes 
occur  in  semi-tropical  countries.  A  rain  of  mingled  fire  and 
blood  is  mentioned  in  the  Silyline  Oracles  (v:  377).  A  shower 
of  blood  red  rain  is  reported  to  have  fallen  in  Italy  and  southern 
Europe  in  the  spring  of  1901,  due,  it  was  supposed  to  the  air 
being  full  of  fine  red  sand  from  the  Sahara  desert.  The  storm 
fell  upon  the  earth  with  such  fury  that  all  green  vegetation 


Exposition  137 

was  consumed  as  also  were  a  third  of  the  trees  and  a  third  of 
the  earth's  surface.  This  doubtless  is  not  intended  to  be  a 
scientifically  accurate  proportion  but  indicates  merely  a  partial 
destruction.  The  trees  are  specially  mentioned,  as  on  them  the 
inhabitants  of  Palestine  and  Asia  Minor  depend  largely  (cf. 
vii:  3). 

6.  The  second  trumpet.  "And  the  second  .  .  .  wrecked." 
Vs.  8  and  9.  As  at  the  blast  of  the  first  trumpet  the  land  is 
affected,  now  with  the  second  it  is  the  sea,  when  a  huge  mass 
like  a  great  burning  mountain  seems  to  fall  into  it.  The  result 
is  the  death  of  a  part  of  the  creatures  in  the  sea  because  of  the 
effect  it  has  on  the  waters.  Here  again  the  effect  is  partial.  The 
picture  may  have  been  suggested  by  volcanic  eruptions  of  which 
several  are  on  record  as  having  taken  place  in  that  part  of  the 
world  before  John  wrote  this  book.  Mount  Vesuvius  caused 
great  destruction  around  the  Bay  of  Naples  in  August  A.  D.  79. 
Strabo  (i:  3,  16)  tells  of  an  eruption  in  B.  C.  196  which  re- 
sulted in  the  formation  of  a  new  island  in  the  Aegean  known 
afterwards  as  Palaea  Kaumene.  Or  John  may  have  obtained 
the  suggestion  from  Enoch  xviii:  13  where  we  read  of  "seven 
stars  as  a  great  burning  mountain."  In  the  first  plague  in 
Egypt  (Ex.  vii:  2off)  the  fish  died,  but  here  there  is  the  addi- 
tional feature  of  the  destruction  of  the  boats  due  to  the  dis- 
turbance of  the  water. 

7.  The  third  trumpet.  "And  the  third  angel  .  .  . 
bitter."  Vs.  10  and  11.  The  fresh  water  supply  is  now  visited 
by  a  meteor  which  flies  across  the  sky  like  a  huge  torch  (\afnrd<;, 
cf.  iv:  5)  and  falls  into  the  rivers  and  sources  of  water.  Its 
name  is  Wormwood  and  it  changes  a  third  of  the  water  into 
that  substance  so  that  many  people  die  from  drinking  it. 

8.  The  fourth  trumpet.  "And  the  fourth  .  .  .  like- 
wise." Vs.  12.  Mankind  further  surfers  by  a  visitation  on 
the  heavenly  bodies,  which  reminds  us  of  another  of  the  Egyptian 
plagues  (Ex.  x:  2 iff,  cf.  Amos  viii:  9,  Joel  iii:  15).  The 
plague  of  darkness  lasted  for  three  days  but  this  darkness  has  no 
fixed  duration  though  its  extent  is  limited  and  its  effect  is 
partial.  The  usual  rendering  of  the  words  of  vs.  12  is  that  of 
the  Authorized  Version,  "and  the  third  part  of  the  sun  was 
smitten,  and  the  third  part  of  the  moon,  and  the  third  part  of 
the  stars;  so  as  the  third  part  of  them  was  darkened,  and  the  day 
shone  not  for  a  third  part  of  it,  and  the  night  likewise."    The 


138  The  Revelation  of  John 

result  of  this  translation  is  the  inconsistency  that  the  cause  men- 
tioned will  not  produce  the  effect  ascribed  to  it.  Of  course  this 
may  be  explained  as  a  disregard  for  consistency  on  the  part  of 
the  author  in  his  desire  to  emphasize  the  partial  nature  of  the 
calamity.  But  we  might  quite  as  well  understand  the  words 
to  mean  that  the  day  was  reduced  a  third  in  brightness,  and  the 
night  similarly,  and  consider  the  result  of  the  darkening  in  day 
and  night  a  matter  of  degree  rather  than  a  matter  of  time.  This 
would  avoid  all  inconsistency  and  be  quite  clear  as  well. 

9.  "And  I  saw  .  .  .  sound."  Vs.  13.  But  worse  things 
are  yet  to  come  with  the  three  succeeding  trumpet  blasts.  The 
seer  observes  an  eagle  flying  in  the  midst  of  heaven  and  hears 
it  announce  the  coming  woes.  The  inconsistency  of  an  eagle 
speaking  intelligibly  does  not  trouble  him  and  it  is  permissible 
in  an  apocalypse.  The  bird  flies  in  mid-heaven  so  as  to  be 
plainly  seen  and  heard,  which  might  not  be  the  case  if  he  flew 
near  the  earth. 


XVII 

The  Fifth  Trumpet  or  First  Woe.     Chapter  ix:  1-12. 

John  sees  a  star  that  has  fallen  from  heaven,  which  repre- 
sents a  person  or  rather  an  angel  for  the  key  of  the  abysmal 
pit  (<f>pearo<i  T7/<?  afivaaov)  is  given  to  him.  Stars  were  often 
personified  (cf.  Judges  v:  20).  The  Enoch  literature  has  much 
to  say  of  the  "abyss"  (Enoch  xviii,  xxi,  xc,  etc.  Slavonic  Enoch 
xxviii  13).  In  this  book  the  mouth  of  this  pit  is  kept  under  lock 
and  key,  an  angel  having  charge  of  the  key  (cf.  xx:  1 )  who  has 
power  to  open  and  shut  the  entrance  at  his  pleasure,  though  this 
power  is  exercised  only  by  permission  ("it  was  given  to  him" — 
khodt]  avrd).  He  opens  the  mouth  of  the  pit  and  immediately 
a  great  cloud  of  dense  smoke  issues  forth,  blackening  the  at- 
mosphere and  obscuring  the  sun  (cf.  Joel  ii:  3of).  A  great 
swarm  of  locusts  issues  from  the  cloud  (cf.  Ex.  x:  I3f,  Joel  i: 
4ff )  but  they  differ  from  the  ordinary  locusts  in  that  authority 
was  given  them  {k866rj  avraU  k^ovoia)  not  to  injure  vegetation 
but  the  people  who  have  not  the  seal  of  God  on  their  foreheads 
(vii:  iff).  They  thus  became  like  a  tribe  of  scorpions  whose 
poisonous  thrust  is  often  referred  to  in  the  Bible  (1  Kings  xii: 
11,  Ezek.  ii:  6,  Luke  xi:  12,  etc.).  These  locusts  must  not  kill 
but  only  afflict  for  five  months  those  whom  they  attack.  These 
locust-scorpions  and  the  effects  of  their  attack  are  described  more 
in  detail  in  vs.  6-1 1.  They  are  very  extraordinary,  appearing  as 
horses  made  ready  for  battle  but  as  having  gold-crowned  heads, 
women's  hair,  men's  faces,  lion's  teeth,  iron  breastplates,  scor- 
pion's tails,  and  wings  that  make  a  sound  like  that  of  many 
chariots  drawn  by  horses  rushing  to  battle,  and  they  are  mar- 
shalled under  a  king  who  is  called  in  Hebrew  Abaddon  and  in 
Greek  Apollyon.  The  pain  they  inflict  is  so  terrible  that  their 
victims  desire  to  die  but  cannot.  The  fact  that  they  are  to 
afflict  men  for  five  months  appears  to  point  to  the  partial  and 
incomplete  nature  of  the  visitation.  The  scorpion  is  a  small 
animal  resembling  a  lobster  in  shape  but  having  a  long  tail  at 
the  end  of  which  there  is  a  venomous  sting.  It  seizes  its  prey 
with  its  claws  and  kills  it  with  its  sting.  Scorpions  swarm 
under  stones  and  in  chinks  of  walls  and  often  hide  under  beds 
and  mats  in  houses.  Their  sting  is  very  painful  but  seldom 
causes  death.  At  least  a  dozen  varieties  are  found  in  Palestine 
and  Syria,  the  largest  being  about  6  inches  long,  and  black. 

139 


XVIII 

The  Sixth  Trumpet  or  Second  Woe.  "And  the  sixth 
.     .     .     thefts."     Vs.  13-21. 

When  the  sixth  trumpet  sounds  a  solitary  voice  is  heard  in 
reply.  It  seems  to  come  from  the  four  corners  of  the  golden 
altar  (viii:  3)  and  may  be  that  of  the  angel  who  held  the  golden 
censer  as  he  stood  at  it,  or  an  answer  to  the  prayers  of  the 
saints  (viii:  3)  ;  in  either  case  the  result  is  the  same.  The  voice 
orders  the  loosing  of  the  four  angels  who  are  bound  at  the  great 
river  Euphrates.  This  river  was  the  eastern  limit  of  the  terri- 
tory promised  to  Abraham  (Gen.  xv:  18)  beyond  which  lay  the 
great  powers  of  the  east,  Babylonia  and  Assyria  by  whom  the 
Israelites  were  reduced  to  captivity.  The  idea  seems  to  be  that 
the  heathen  eastern  powers  are  God's  instruments  of  vengeance. 
The  Euphrates  is  again  mentioned  in  connection  with  the  Sixth 
Bowl  (xvi:  12).  The  four  angels  who  had  been  made  ready 
for  their  work  are  now  set  free  and  at  once  enter  on  their  mis- 
sion of  death,  which  again  is  partial,  only  one-third  of  the 
people  being  marked  for  slaughter.  The  destruction  however  is 
wrought,  not  by  the  angels  themselves  but  by  a  vast  army  of 
two  hundred  million  horsemen  which  he  sees  in  the  vision  and 
the  number  of  which  he  hears.  Perhaps  the  idea  is  based  on 
Ps.  lxviii:  17.  The  riders  wore  breastplates  of  fire,  jacinth,  and 
brimstone,  which  probably  we  should  understand  as  indicating 
the  color  of  the  breastplates,  namely  yellow  and  blue,  from  the 
color  of  the  sulphurous  flames  that  proceed  from  the  horses' 
mouths.  The  description  suggests  the  overthrow  of  the  cities 
of  the  plain  (Gen.  xix:  24ft) .  The  horses  have  heads  like 
lions,  and  from  their  mouths  fire,  smoke,  and  brimstone  pro- 
ceed, and  are  the  immediate  instruments  of  destruction ;  but  they 
inflict  much  injury  also  by  their  tails  which  are  like  serpents 
with  heads.  It  might  have  been  expected  that  the  other  two- 
thirds  who  were  not  killed  would  have  taken  warning  at  the 
fate  of  their  fellows  and  repented  of  their  heathen  worship 
and  shameful  vices  which  were  intimately  associated  with  the 
rites  of  heathen  worship,  (cf.  Mark  vii:  21,  Gal.  v:  19,  20, 
Rev.  xxi:  8,  xxii:  15).    But  this  they  do  not  do. 

140 


XIX 

The  Strong  Angel  and  the  Little  Book.     Chapter  x:  i-ii. 

i.  As  in  the  case  of  the  seals,  the  series  of  trumpets  is  in- 
terrupted at  the  end  of  the  sixth,  while  attention  is  directed  to 
the  Church  in  the  section  x:  i — xi:  13. 

2.  Still  another  angel  now  appears.  He  is  enrobed  in  a 
cloud,  the  vehicle  whereby  heavenly  creatures  ascend  and  de- 
scend (cf.  Ps.  civ:  3,  Dan.  vii:  13,  Acts  i:  9  ff,  1  Thess  iv: 
17,  etc.).  He  has  the  rainbow  (Ipis)  on  his  head.  His  face 
and  feet  resemble  those  of  the  glorified  Christ  but  he  is  not  to 
be  identified  with  Him.  He  holds  in  his  hand  a  little  book  al- 
ready opened, — not  sealed  as  was  the  one  in  v:  1.  John  prob- 
ably has  Ezek.  ii:  1 — iii:  11  in  mind  throughout  this  whole 
section.  The  posture  of  the  angel  is  such  as  to  show  his  great 
size  and  is  entirely  in  harmony  with  John's  idea  of  his  strength, 
as  is  also  his  powerful  voice.  As  he  speaks  the  seven  thunders 
reply.  The  article  here  would  indicate  that  these  seven  thun- 
ders formed  a  well  known  group,  but  what  it  was  we  have  no 
means  of  judging.  John  seems  to  be  taking  notes  of  what  he 
sees  and  hears,  but  though  he  evidently  understands  the  words 
of  the  seven  thunders  he  is  forbidden  to  write  them  down ;  why, 
or  what  they  were  we  do  not  know  (cf.  2  Cor.  xii:  4).  This 
is  the  one  instance  in  which  he  is  forbidden  to  write  and  com- 
municate to  the  churches  what  he  has  seen  and  heard  (i:  11, 
19).  This  remarkable  angel  swears  by  the  Eternal  Creator 
that  there  shall  be  no  more  delay  but  that  with  the  sounding 
of  the  seventh  trumpet  the  mystery  of  God  shall  be  clear.  Then 
John  hears  once  more  the  voice  that  ordered  him  not  to  write 
what  the  seven  thunders  uttered  (vs.  4)  commanding  him  to 
take  the  book  that  lay  open  in  the  angel's  hand.  In  his  ecstasy 
John  now  leaves  the  door  ( iv :  1 )  and  approaches  the  great 
angel,  asking  at  the  same  time  for  the  book.  He  is  told  to  take 
it  and  eat  it  up  which  he  does,  finding  it,  as  the  angel  had  in- 
formed him,  sweet  in  his  mouth  but  bitter  in  his  stomach.  Then 
he  is  told  that  he  must  prophesy  again  before  peoples,  races, 
tongues,  and  kings. 

3.  What  is  the  meaning  and  significance  of  this  section? 

141 


142  The  Revelation  of  John 

A.  The  strong  angel  of  vs.  i.  He  bears  striking  resemblance 
to  the  glorified  Christ  of  chapter  i:  138,  the  sun-like  face  and 
his  feet,  but  the  differences  are  so  obvious  that  we  cannot  iden- 
tify them  as  the  same.  He  comes  down  from  heaven.  He 
stands  with  one  foot  on  the  sea  and  the  other  on  the  land, 
showing  that  his  authority  and  power  extend  to  all  the  earth, 
or  probably  we  should  say,  to  all  the  empire.  His  words  in 
vs.  6  and  7  show  that  he  has  inner  knowledge  of  the  plans  and 
purposes  of  God.  These  considerations  lead  us  to  conclude  that 
the  strong  angel  of  this  chapter  is  a  special  representative  of 
God ;  or  to  strip  it  of  its  apocalyptic  form,  God  manifesting 
Himself  anew. 

B.  The  little  book  open  in  his  hand.  The  analogy  of  Ezek. 
ii:  iff  on  which  this  passage  is  so  manifestly  based  and  of  the 
Book  of  Destiny,  v:  iff,  as  well  as  the  nature  of  the  book  itself, 
— something  that  could  be  eaten  up, — all  tend  to  indicate  that 
the  little  book  signifies  a  fragment  of  God's  purpose  now  re- 
vealed. 

C.  John,  the  seer  is  of  course  one  of  the  creatures  of  earth, 
one  who  is  favored  with  an  apocalyptic  revelation  from  heaven. 
He  therefore  represents  the  Church — God's  people  in  the  world, 
to  whom  the  revelation  of  God's  purpose  is  given.  John's 
ready  acceptance  of  the  little  book  indicates  the  readiness  with 
which  His  people  receive  the  revelation  of  His  purpose,  while 
his  eating  it  up  indicates  the  completeness  to  which  this  recep- 
tion is  carried ;  the  sweetness  from  it  in  his  mouth  shows  how 
very  pleasant  they  found  it  to  be.  while  its  bitterness  afterwards 
indicates  its  after  effects,  summoning  its  recipients  to  give  up 
much  that  they  had  held  dear,  calling  on  them  to  discharge  their 
difficult  duties  in  the  world,  and  revealing  to  them  something 
of  the  divine  purpose  which  so  far  they  had  not  understood. 

4.  The  significance  of  this  section  is  clear  from  vs.  6  and  7, 
"And  sware  .  .  .  to  his  servants  the  prophets."  And  vs. 
11,  "You  must  prophesy  again,  etc." 

A.  John  stood  here  in  the  rank  of  a  prophet  (cf.  i:  1  and 
xxii:  9)  and  as  a  prophet  he  receives  this  revelation.  A  com- 
parison of  these  words  "To  his  servants  the  prophets,"  with 
Amos  iii:  7,  Jer.  vii:  25  and  xxv:  4  and  especially  with  Rev.  i: 
1,  3  and  xi:  18  leaves  no  doubt  regarding  John's  position  as  a 
servant  and  prophet  of  God  and  a  representative  of  the  whole 
body  of  Christians.     Besides,  a  comparison  of  this  passage  wfth 


Exposition  143 

these  and  also  with  Rev.  vi:  10,  11,  plainly  indicates  that  the 
mystery  of  God  was  the  reason  why,  in  the  providence  of  God, 
they  were  subjected  to  persecutions  and  hardships  and  not 
earlier  avenged. 

B.  The  burden  of  the  revelation  is  that  the  time  is  at  hand 
in  the  great  display  which  is  passing  before  him,  when  the 
mystery  of  God  should  be  explained.  And  as  the  purpose  of  the 
vision  was  to  reveal  the  forces  at  work  in  the  present  and  their 
issue  (i:  1,  iv:  1 ),  and  as  the  sixth  trumpet  has  sounded  and  the 
explanation  is  to  come  when  the  seventh  begins  to  sound,  of 
course  that  will  not  be  long  (xi:  14).  Thus  the  purpose  of  this 
chapter  is  to  assure  Christ's  faithful  people  who  receive  His 
truth  and  serve  Him  that  light  is  to  be  at  once  thrown  on  their 
circumstances.  The  relation  of  the  chapter  to  its  context  will 
be  considered  more  fully  after  the  next  section,  xi:  1-13. 


XX 

The  Two  Witnesses.    Chapter  xi:  1-13. 

Here  a  number  of  points  call  for  our  consideration. 

1.  Measuring  of  the  temple  of  God.     Vs.  1-2. 

A.  A  temple  has  already  been  mentioned  in  iii:  12  and  vii: 
15  and  an  altar  in  vi:  9,  viii:  3  and  ix:  13 ;  but  we  are  not  told 
that  they  are  the  same  as  those  mentioned  here.  The  temple 
of  the  tent  of  the  testimony  is  not  opened  until  we  reach  xv: 
5  and  besides  there  is  nothing  to  indicate  that  the  temple  here 
is  seen  in  the  vision,  but  verse  2  would  rather  indicate  that  it  is 
on  the  earth  as  the  description  appears  to  fit  the  temple  at 
Jerusalem  which  was  "the  temple  of  God,"  had  an  outer  court 
given  to  the  Gentiles,  an  altar,  and  worshippers,  and  is  in  "the 
holy  city."  The  temple  is  measured  manifestly  for  its  preserva- 
tion. The  "holy  city"  is  to  be  trodden  down  by  the  Gentiles 
and  the  outer  court  is  given  them. 

B.  The  forty  and  two  months  is  the  same  as  the  1260  days 
or  3^  years  (42x30  =  1260).  This  is  an  indefinite  and  broken 
period  of  considerable  length  indicating  the  time  of  superiority 
of  the  heathen  forces,  which  are  here,  the  pagan  people  of  the 
Empire.  The  idea  is  based  on  Daniel  vii:  25  and  xii:  7  and 
may  have  been  the  time  of  the  sufferings  of  the  Jews  under 
Antiochus  whether  we  reckon  from  June  168  to  Dec.  165 
B.  C.  or  from  Dec.  168  to  June  164  B.  C.  In  Rev.  xii:  6,  14 
and  xiii :  5  we  have  the  same  period  mentioned  in  similar  ways. 

C.  The  temple  with  its  altar  and  people  we  may  conclude, 
stands  for  the  Church.  The  reasons  for  this  will  be  clearer 
after  the  various  points  in  the  remainder  of  the  chapter  have 
been  elucidated. 

2.  The  two  witnesses.     Vs.  3ff. 

A.  The  two  witnesses  are  "mine,"  i.  e.  they  belong  to  the 
speaker  who  is  not  indicated  but  appears  to  be  the  same  one 
who  gave  the  seer  the  reed  (vs.  1)  and  is  therefore  one  who 
represents  God.  The  length  of  time  they  prophesy  is  the  same 
as  that  during  which  the  holy  city  is  to  be  trodden  under  foot 
by  the  Gentiles.  As  sackcloth  is  suggestive  of  grief  and  sorrow 
their  clothing  as  they  prophesy  suggests  that  they  are  in  trouble. 
But  power  to  prophesy  is  promised  them. 

144 


Exposition  145 

B.  Who  these  two  witnesses  are  it  is  difficult  to  determine. 
No  doubt  the  seer  has  in  mind  Zech.  iv  but  this  passage  does  not 
explain  the  meaning  of  our  text.  These  two  witnesses  cannot 
be  any  pair  of  worthies  of  the  past,  as  the  promise  is  for  the 
future  and  they  are  to  prophesy  in  the  flesh  through  the  period 
of  Gentile  domination  indicated  as  1260  days.  This  excludes 
Moses  and  Elijah,  Elijah  and  Elisha,  Enoch  and  Elijah,  though 
vs.  5  shows  that  Elijah,  and  vs.  6  that  Moses  are  in  John's 
mind.  The  words  that  follow  also  appear  to  exclude  such 
allegorical  interpretations  as  the  Law  and  the  Prophets,  the 
Law  and  the  Gospel,  the  Old  Testament  and  the  New.  The 
best  interpretation  on  the  whole  seems  to  be  that  the  witnesses 
represent  the  Church  in  her  function  as  a  witness-bearer  for 
Christ.  This  is  confirmed  by  the  words  in  vs.  7  that  the  beast 
shall  make  war  with  the  witnesses,  as  war  is  said  to  be  made 
against  one  or  two  persons  only  if  they  stand  in  a  representative 
or  corporate  capacity,  e.  g.  kings.  She  is  pictured  by  two  wit- 
nesses, partly  because  of  the  suggestion  of  various  Old  Testa- 
ment passages  (Deut.  xix:  15,  Zech.  iv:  2ff),  but  chiefly  no 
doubt  to  symbolize  her  two  elements,  first  Jewish,  and  second 
Gentile.  The  Church  in  her  two-fold  aspect  of  Jewish  and 
Gentile,  would  bear  witness  through  the  whole  time  of  Gentile 
domination  but  in  sorrow  and  self-humiliation  (i.  e.  clothed  in 
sackcloth)  because  of  the  trials  and  hardships  she  would  have 
to  meet  in  such  circumstances.  These  might  be  described  as 
olive  trees  and  lamps,  especially  as  the  seven  churches  have  been 
called  lamps  (Xvxvlol — ch.  i:  12,  20)  ;  their  witness  would  be 
as  a  fire  consuming  their  enemies  to  whom  they  would  appear 
to  be  as  a  scourge  on  the  earth,  and  over  whom  they  would 
have  great  power  even  as  Moses  and  Elijah  had  great  powers 
entrusted  to  them  (vs.  5  and  6).  The  Church's  enemies,  how- 
ever, would  apparently  overcome  her  and  rejoice  in  her  down- 
fall, but  her  defeat  and  death  would  be  only  apparent  as  she 
would  come  to  life  again  and  ascend  to  heaven  in  full  view  of 
her  enemies  to  their  astonishment. 

C.  It  is  from  God  that  the  two  witnesses  receive  their  power. 
"I  will  give  to  my  two  witnesses."  This  will  enable  them  to 
prophesy. 

D.  In  the  powers  ascribed  to  the  witnesses  there  is  as  usual 
considerable  modification  of  the  details  of  the  narratives  that 
John  evidently  has  in  mind  (cf.  2  Kings  i:  ioff,  Luke  ix:  54, 


146  The  Revelation  of  John 

also  1  Kings  xvii:  1  and  Ex.  vii:  igf ) .  Whereas  in  the  case  of 
Elijah  the  fire  came  down  from  heaven  here  it  proceeds  from 
the  mouth  of  the  witnesses.  The  power  of  the  witnesses  to 
smite  the  earth  with  every  plague  as  often  as  they  wish,  is  much 
greater  than  that  given  to  Moses. 

E.  The  immunity  from  danger  which  the  witnesses  enjoy 
lasts  only  until  their  work  is  done  as  then  the  wild  beast  from 
the  abyss  destroys  them. 

3.  The  beast  that  arose  from  the  abyss.  This  is  the  first  time 
in  the  book  such  a  beast  (Orjplov  a  wild  beast)  has  been  men- 
tioned, nor  is  there  any  further  reference  to  such  an  one  until  we 
reach  chapter  xiii:  1.  Yet  the  definite  article  implies  that  the 
figure  is  already  familiar  to  the  reader.  This  wild  beast  from 
the  abyss  is  clearly  a  power  of  considerable  importance  as  other- 
wise a  beast  would  not  be  spoken  of  as  making  war,  except  per- 
haps in  a  figurative  sense.  If  the  two  witnesses  are  the  Church 
in  its  Jewish  and  Gentile  aspects,  the  wild  beast  is  most  reason- 
ably interpreted  as  the  Imperial  power  that  is  represented  as 
attacking,  overcoming,  and  destroying  Christ's  witnesses,  the 
Church.  The  picture  may  have  been  suggested  by  Dan.  vii: 
3ff  but  the  sea  is  exchanged  for  the  abyss.  John  perceives  that 
there  will  be  a  great  struggle  between  the  Imperial  power  and 
the  Church  which  will  result  in  the  apparent  defeat  of  the 
Church,  so  complete  that  even  decent  burial  will  be  denied  her, 
but  ultimately  she  will  attain  real  victory. 

4.  The  great  city  vs.  8.  Though  the  expression  "great  city" 
is  used  of  Babylon  (Rome)  in  xvi:  19,  xvii:  18  and  xviii:  ioff 
the  words  "where  also  their  Lord  was  crucified,"  leave  no 
doubt  that  Jerusalem  is  here  meant.  But  why  should  it  be 
called  "Sodom  and  Egypt?"  We  may  remember  that  the 
prophets  sometimes  connected  the  name  of  Sodom  with  Judah 
(Isa.  i:  9,  Ezek.  xvi:  46,  55f).  It  would  signify  and  suggest 
moral  degradation.  Egypt  "the  house  of  bondage"  (Ex.  xx: 
2)  is  plainly  a  symbol  of  oppression  though  nowhere  else  in  the 
Old  Testament  or  the  New  applied  to  Jerusalem  or  Israel.  We 
must  remember,  too,  that  it  is  only  from  a  spiritual  point  of 
view  (TrvcvfxaTLKU)*;)  that  this  city  is  called  "Sodom  and  Egypt." 
In  vs.  2  it  is  spoken  of  as  "the  holy  city"  but  from  another  point 
of  view.  To  the  devout  Jew,  Jerusalem  was  the  holy  city,  par 
excellence,  because  the  centre  of  the  religious  life  of  Israel ;  to 
the  Christian  it  was  the  holy  city  also  because  the  centre  of 


Exposition  147 

Judaism  and  so  intimately  associated  with  Christianity  and 
Christ.  Yet  it  could  be  considered  from  another  point  of  view 
as  a  city  of  wickedness  and  oppression,  because  of  the  extent 
to  which  it  had  become  Gentile  and  filled  with  Gentile  wicked- 
ness to  which  it  is  given  up  and  from  which  only  the  sanctuary 
is  preserved,  and  it  is  the  "holy  city"  only  because  of  its  re- 
ligious associations  to  Jew  and  Christian.  In  the  ultimate 
meaning  it  therefore  becomes  a  symbol  of  Rome  the  spiritual 
Sodom  and  Egypt  where  Christ  was  again  crucified  in  His 
saints. 

5.  All  kindreds,  tongues,  races,  and  peoples,  (vs.  9)  as  also 
those  who  dwell  on  the  earth  (vs.  10),  are  of  course  the  heathen 
people  of  the  Empire  which  was  then  so  universal  in  its  scope. 
They  gaze  at  the  sight  which  lasts  as  many  days  as  the  witnesses 
had  testified  in  years,  and  their  delight  at  their  victory  over  the 
witnesses  is  great.  Like  fiends  they  will  neither  bury  their 
bodies  nor  permit  others  to  do  so,  while  childishly  they  celebrate 
their  victory  by  giving  one  another  gifts.  While  their  victory 
is  of  short  duration  it  is  long  enough  to  have  the  appearance  of 
permanence.  The.  witnesses  had  tortured  the  world  by  their 
messages  of  conviction  and  the  jubilation  is  more  because  of  the 
relief  from  this  torment  than  because  of  the  death  of  the  wit- 
nesses. 

6.  To  the  astonishment  and  dismay  of  the  onlookers  the 
bodies  suddenly  come  to  life  as  the  spirit  of  life  from  God  enters 
them  and  they  ascend  to  heaven,  in  response  to  a  call  to  do  so. 
This  of  course  means  that  the  Church,  when  apparently  van- 
quished by  her  enemies  and  dead  is  suddenly  raised  to  new  life 
by  divine  power. 

7.  The  earthquake  and  its  accompaniments  vs.  13.  These 
details  are  added,  like  so  many  others  in  this  book,  chiefly  to 
give  color  to  the  picture,  and  the  numbers  are  conventional. 
Earthquakes  were  very  familiar  in  Asia  Minor  in  the  first  cen- 
tury and  the  destruction  wrought  by  them  was  often  much 
more  severe  than  that  indicated  here.  The  fear  that  falls  upon 
the  rest  of  the  people  and  the  glory  which  they  give  to  the  God 
of  heaven  are  also  conventional.  While  quite  genuine  as  far  as 
they  go  they  are  very  superficial  and  soon  pass  away  as  they 
do  not  come  from  any  real  change  of  heart. 

8.  The  significance  of  the  passage  is  plain.  The  Church,  as 
the  witness-bearer  of  God  causes  much  trouble  among  the  non- 


148  The  Revelation  of  John 

Christian  peoples  by  her  testimony  and  arouses  their  active  op- 
position, with  the  result  that  the  Church  is  apparently  ex- 
terminated but  really  is  not  so  but  rises  triumphant  from  the 
experience  to  the  amazement  of  her  enemies.  The  relation  of 
this  passage  to  the  larger  context  will  be  considered  in  connec- 
tion with  the  next  section. 

9.  The  bearing  of  this  chapter  on  the  date  of  the  book  has 
received  much  attention.  Dr.  Johannes  Weiss  (die  Offen- 
barung  des  Johannes  page  130)  is  of  the  opinion  that  this 
chapter  can  be  dated  with  certainty  between  May  and  August 
of  A.  D.  70  and  that  a  later  date  is  impossible.  But  A.  even 
if  this  be  the  case  it  does  not  fix  the  date  of  the  completion  of  the 
book  as  a  whole,  and  B.  Jerusalem  has  suffered  many  calami- 
ties from  the  Gentiles  due  more  or  less  directly  to  religious 
activity  on  the  part  of  the  Jews.  C.  The  picture  is  not  suffi- 
ciently definite  to  enable  us  to  identify  it  with  any  particular 
catastrophe  to  Jerusalem,  much  less  that  of  A.  D.  70,  and  D. 
if  the  passage  does  refer  to  that  event  it  is  more  likely  to  be  as 
a  past  event  than  as  a  future  probability.  We  must  conclude 
then  that  in  our  present  state  of  knowledge  the  passage  throws 
little  or  no  light  on  the  date  of  the  book. 


XXI 

The  Seventh  Trumpet.     Chapter  xi:  14-19. 

1.  Connective,  vs.  14.  These  two  short  sentences  serve  to 
mark  clearly  the  dividing  line  between  the  second  and  third 
woe,  the  sixth  and  seventh  trumpet. 

2.  The  seventh  trumpet  sounds  (vs.  15),  and  as  in  the  case 
of  the  other  trumpets  action  at  once  begins. 

A.  There  are  great  voices  in  the  heavens  (vs.  15).  What 
these  are  we  are  not  told  but  possibly  they  are  voices  of  the  four 
living  creatures  (iv:  6)  as  they  represent  the  realm  of  nature,  or 
perhaps  they  are  the  voices  of  some  angels  specially  appointed 
to  make  the  announcement,  especially  as  the  twenty-four  elders 
utter  their  thanksgiving  in  vs.  17  and  18. 

B.  The  announcement  is  that  the  kingdoms  of  the  world 
have  passed  under  the  dominion  of  the  Lord  and  His  Christ. 
The  Lord  is  of  course  God,  and  His  Christ  is  Jesus  Christ. 
The  reign  is  one  as  the  verb  ("shall  reign,"  /SaatXevaei)  is 
singular;  and  it  is  perennial  and  endless. 

3.  The  four  and  twenty  elders  add  their  thanksgiving  (vs. 
16-18).  These,  as  we  saw,  (chapter  iv:  4ft)  represent  the 
Church,  and  prostrate  themselves  as  they  add  their  worship  (cf. 
iv:  10,  v:  8,  14,  xix:  4). 

B.  Their  words  add  considerable  to  the  announcement  of 
vs.  15.  Not  only  has  the  Lord  God,  almighty  and  eternal, 
assumed  the  sovereignty  of  the  world  but  the  hour  of  His  wrath 
and  judgment  has  arrived.  In  this  judgment  Ps.  2  is  prom- 
inently in  the  mind  of  the  writer.  The  judgment  is  to  include 
all  classes,  living  and  dead,  saints  and  sinners.  While  the  living 
are  not  specially  mentioned  they  are  included  in  the  present 
participles  (fear  <t>o(3ovfxevoi<; ;  destroy  hia<$>OdpovTa<s) .  By  "the 
dead"  are  doubtless  meant  especially  those  who  have  died  in  the 
persecutions  that  called  forth  the  Apocalypse,  while  "the 
prophets,"  "saints"  and  "those  who  fear  thy  name,  the  small 
and  the  great,"  are  the  Christians  of  all  classes;  "those  who  de- 
stroy the  earth,"  are  the  Church's  opponents,  the  supporters 
of  paganism  and  the  Imperial  religion ;  all  who  helped  to  poison 
society  were  to  be  destroyed. 

149 


150  The  Revelation  of  John 

4.  The  temple  opened  in  heaven,  vs.  19.  This  is  not  the 
temple  of  chapter  xi:  1-2  which  is  on  the  earth.  A  heavenly 
temple  is  mentioned  in  iii:  12,  vii:  15,  xv:  5rf,  xxi:  22.  The 
view  of  the  temple  opened  in  heaven  appears  to  be  but  momen- 
tary, as  it  is  opened  again  in  xv:  5ft.  But  while  it  is  open  the 
seer  beholds  the  Ark  of  the  Covenant  in  it  and  thus  looks  upon 
a  further  pledge  that  the  declaration  will  be  fulfilled. 

5.  The  lightnings,  voices,  thunderings,  earthquake,  and  the 
great  hail  again  add  color  to  the  picture  and  greatly  increase  the 
majesty  and  excellence  of  the  scene. 

6.  The  meaning  of  the  section  is  plain.  Manifestly  we 
must  read  it  in  the  light  of  chapter  vi:  10,  11  and  x:  6,  7.  This 
would  indicate  that  the  mystery  of  God  was  the  burning  ques- 
tion of  how  long  the  sufferings  and  persecutions  of  the  Church 
must  continue.  The  mystery  is  now  finished  (or  ended,  or  ex- 
plained) by  this  declaration  that  God  is  now  to  be  supreme 
and  the  time  of  judgment  has  come.  This  is  as  yet  a  declaration 
in  heaven  and  there  is  no  indication  that  it  is  announced  in  the 
world  to  the  Church.  Although  announced  it  is  not  to  be 
gained  without  the  strong  opposition  of  pagan  forces.  This 
conflict  and  the  result  of  it  is  pictured  in  the  following  chapters. 


XXII 

General  Significance  of  the  Section.     Chapter  viii:  I — xi:  19. 

In  the  opening  of  the  sealed  book  (chapter  vi  and  vii)  we 
have  seen  a  picture  of  the  Empire  as  it  appeared  to  the  seer. 
There  were  great  calamities  both  present  and  impending,  the 
Church  was  suffering  from  a  severe  persecution  and  anxiously 
asking  how  much  longer  it  must  suffer;  the  Empire  too,  was 
suffering  from  many  forms  of  evil  and  more  were  soon  to  come, 
so  much  so  that  the  day  of  the  outpouring  of  the  Divine  wrath 
in  judgment  was  evidently  at  hand  (vi:  17).  But  before  it 
comes  special  provision  is  made  for  the  Church  (chapter  vii). 

In  chapter  viii:  2 — xi:  19  we  have  the  first  stage  in  that 
judgment,  a  stage  and  section  of  the  book  that  may  be  called 
"The  Seven  Trumpets."  In  the  first  two  chapters  of  this  sec- 
tion we  hcive  pictures  of  a  series  of  calamities  gradually  increas- 
ing in  severity  until  in  the  sixth  a  third  part  of  the  men  are 
killed,  but  so  far  as  we  are  told  no  one  of  those  sealed  in  chap- 
ter vii  is  injured.  They  are  specially  exempted  from  the  calam- 
ity of  the  fifth  trumpet  (ix:  4)  and  in  the  sixth  they  are  ap- 
parently not  injured  either.  As  in  the  case  of  the  seal-openings 
we  doubtless  have  here  representations  of  events  that  were 
actually  taking  place  in  the  Empire  and  probably  the  same  or 
similar  events.  But  while  the  seal-openings  merely  exhibit  these 
events  and  reveal  a  situation,  the  trumpet  blasts  show  that  these 
events  had  a  special  significance  and  were  intended  to  fulfil  a 
particular  purpose.  We  have  an  indication  of  this  significance 
in  chapter  ix:  20,  21.  This  is  that  the  judgments  of  the  trum- 
pet blasts  are  of  the  nature  of  an  appeal  to  repentance.  This  is 
confirmed  by  their  similarity  to  the  plagues  of  Moses  and 
Pharaoh  in  Egypt  and  by  their  place  in  relationship  to  the  other 
parts  of  the  book.  Judgment  is  announced  as  imminent  in 
the  seals  (vi:  17).  It  is  partial  and  apparently  remedial  in  its 
intention  in  the  trumpets  (ix:  20,  21)  and  not  complete  until 
we  reach  chapters  xvii  and  xviii  which  are  preceded  by  a  de- 
scription of  a  terrible  conflict  in  which  the  powers  of  evil  are 
overthrown.  All  these  things  indicate  that  the  calamities  of 
the  trumpets  are  a  warning  and  an  appeal  to  the  people  who 
were  not  Christians.  They  were  a  revelation  of  what  God 
was  in  power  and  holiness,  that  He  was  Lord  of  the  realms  of 

151 


152  The  Revelation  of  John 

nature  and  men,  and  that  they  were  opposed  to  Him  in  their 
pursuit  of  vice  and  in  their  worship  of  idols  and  demons.  The 
terrible  evils  following  the  trumpet-blasts  were  a  warning  of 
what  would  follow  if  they  persisted  in  their  present  attitude. 
And  because  a  revelation  and  a  warning  they  were  also  an 
appeal — an  appeal  to  depart  from  that  position  of  danger  and 
rebellion  against  God,  and  to  take  up  a  new  attitude  of  obedi- 
ence to  Him  and  devotion  to  His  cause.  All  this  they  might 
have  learned  much  easier  and  more  comfortably  by  hearing  and 
responding  to  the  preaching  of  the  gospel  in  their  midst  but  they 
would  not.  They  were  so  entirely  and  completely  attached  to 
their  own  ways  that  not  only  did  they  refuse  to  hear,  but  they 
did  their  utmost  to  destroy  those  who  preached  and  those  who 
heard  it.  If  they  were  ignorant  it  was  a  blame-worthy  ignor- 
ance and  they  were  quite  as  guilty.  Still  the  divine  goodness 
goes  out  to  them,  and  by  the  stern  process  of  pain  will  bring 
them  to  a  sense  of  their  position  when  they  would  not  respond 
to  the  gentler  method  of  the  gospel  message. 

The  beneficient  appeal  of  affliction  as  it  comes  in  the  calami- 
ties of  the  trumpet  blasts  is  in  vain.  They  do  not  repent.  This 
leaves  only  one  course  open,  their  overthrow  and  destruction. 
The  first  stage  in  this  is  indicated  in  the  declaration  of  the 
divine  action  following  the  seventh  trumpet  (xi:  15).  His 
dominion  over  the  earthly  kingdoms  is  declared.  This  will  be 
opposed  to  the  bitter  end  by  the  powers  of  evil  and  a  terrible 
conflict  will  result. 

But  what  of  the  Christians  in  view  of  this  approaching  con- 
flict? In  chapters  x:i — xi:  13  the  provision  made  for  them  is 
described  in  three  ways.  A.  The  scene  of  chapter  x  shows  that 
the  purpose  of  God  is  to  be  revealed  to  them  without  delay 
(vs.  7).  This  revelation  will  be  very  acceptable  to  them  but 
will  also  bring  its  sorrows  as  they  must  continue  their  witness. 

B.  The  measuring  of  the  temple  in  xi:  1-2  shows  that  they  are 
to  be  preserved  from  the  general  coming  destruction  about  them. 

C.  Chapter  xi:  1-13  shows  that  in  continuing  to  bear  witness 
for  Christ  they  will  stir  up  much  suffering  by  awaking  con- 
science in  their  enemies,  that  in  their  anger  and  resentment  they 
will  try  to  destroy  the  Christians  and  will  seem  to  succeed,  but 
that  they  will  come  off  more  than  conquerors  in  it  all,  rising 
triumphant  and  glorious  to  the  amazement  of  their  enemies  by 
the  blessing  of  God. 


XXIII 

The  Woman  and  the  Dragon.    Chapter  xfi:  1-17. 

1.  Most  commentators  and  students  of  the  Apocalypse  find 
a  great  break  in  the  book  at  the  end  of  chapter  xi.  Indeed  some 
appear  to  consider  it  the  most  important  dividing  line  in  the 
book.  No  doubt  there  is  a  great  change  as  we  pass  from  chap- 
ter xi  to  chapter  xii  but  the  division  is  not  as  well-marked  as 
some  would  have  us  believe.  Our  study  of  the  unity  of  the 
book  (Introduction,  VII)  has  shown  that  the  great  break  in 
it  is  at  the  end  of  chapter  iii  where  we  have  the  dividing  line 
between  the  two  visions. 

2.  A  great  sign  appears  in  heaven.  Vs.  1  and  2.  The  heav- 
enly scene  begun  in  chapter  iv:  1  continues  but  new  features 
come  into  view.  This  is  the  first  appearance  of  a  female  figure 
in  the  Apocalypse.  The  sun  forms  her  raiment  (cf.  Ps.  civ:  2) 
the  moon  her  footstool,  (cf.  Ps.  ex:  1  and  Mark  xii:  36,  Ps. 
viii:  6,  Heb.  ii:  8)  while  she  wears  on  her  head  a  wreath  of 
twelve  stars,  cf.  Gen.  xxxvii:  9).  She  is  with  child  and  so  near 
the  time  of  her  delivery  that  the  birth  pangs  are  already  upon 
her,  which  the  writer  sharply  contrasts  with  the  magnificence  of 
her  clothing  and  adornment.  Probably  he  has  Isa.  vii:  14 
(cf.  Matt,  i:  23  and  Luke  i:  31)  in  mind. 

The  most  reasonable  interpretation  of  this  is  that  the  woman 
represents  the  Jewish  Church.  She  was  glorious  in  the  sight 
of  God,  so  glorious  that  it  might  be  said  that  she  alone  He 
knew  (Amos  iii:  2).  The  Jewish  Church  however  finds  her 
completion  and  herself  matured  in  the  Christian  Church. 
Therefore  we  should  not  distinguish  too  closely  between  them 
as  they  are  not  sharply  separated  in  this  book.  This  is  par- 
ticularly the  case  here  as  the  words  of  vs.  13  show.  The  birth- 
pangs  would  be  the  spiritual  struggles  through  which  the  Jew- 
ish Church  passed  at  the  time  when  Christ  was  born. 

3.  Vs.  3-4.  Another  great  sign  appears,  a  blood-red  dragon 
with  seven  diademed  heads  and  ten  horns ;  his  size  and  strength 
are  indicated  by  his  tail  catching  the  third  part  of  the  stars  and 
dragging  them  to  the  earth.  He  stands  in  front  of  the  woman 
waiting  to  devour  her  child  as  soon  as  born. 

In  our  endeavor  to  understand  the  meaning  of  this  sign  we 

153 


154  The  Revelation  of  John 

must  note  that  the  dragon  can  fight  both  in  heaven  and  in 
earth  (vs.  7  and  17),  has  angels  (vs.  7),  and  is  particularly 
designated  as  an  "old  serpent,  called  the  Devil  and  Satan,  who 
deceives  the  whole  world"  (vs.  9),  and  again  as  a  serpent  (vs. 
14  and  15).  He  makes  and  carries  on  war  (vs.  7,  17),  gives 
his  seat,  power,  and  authority  to  a  beast  (ch.  xiii:  2),  and  is 
worshipped  (chapter  xiii:  4).  In  view  of  these  considerations 
the  most  likely  interpretation  of  the  meaning  of  this  "sign"  is 
that  the  dragon  is  the  supreme  power  of  evil, — the  devil  and 
Satan  who  acts  through  the  force  of  the  Empire,  his  heads  and 
his  horns  are  the  Imperial  instruments  by  whom  he  carries 
on  his  war  and  persecution  (Ramsay,  Letters,  page  94).  The 
Empire  of  course  had  worked  hardship  on  the  Jewish  people 
in  many  ways  and  in  the  person  of  Herod  was  anxiously  seek- 
ing to  destroy  Christ. 

4.  Vs.  5  and  6.  The  child  is  born  but  Satan  is  foiled  in  his 
desire  to  devour  it.  Evidently  the  writer  has  in  mind  here  Ps. 
ii:  9;  but  in  ii:  27  and  xix:  15  the  words  plainly  refer  to 
Christ.  This  helps  us  to  fix  the  interpretation  of  the  Child  as 
Jesus,  the  Christ,  and  this  view  is  confirmed  by  the  further 
statement  that  "her  child  was  caught  up  to  God  and  to  his 
throne,"  which  surely  is  a  fair  picture  of  Christ's  resurrection 
and  ascension.  Though  the  dragon's  antipathy  is  more  against 
the  Child  than  the  woman,  yet  she  flees  from  his  presence  on 
the  ascension  of  her  Child  to  God.  The  author  may  have  in 
mind  the  wanderings  of  Israel  in  the  wilderness  (Deut.  viii: 
2ff),  or  Elijah's  two  withdrawals  from  Ahab  and  Jezebel  (1 
Kings  xvii:  2ff  and  xix:  3f),  or  the  flight  of  many  Jews  in  the 
time  of  Antiochus  (1  Mace,  ii:  29O,  or  the  flight  of  Joseph  and 
Mary  with  the  young  Child  into  Egypt  (Matt,  ii:  13).  The 
description  is  doubtless  intended  to  indicate  that  in  the  good 
providence  of  God  the  Church  was  provided  for  and  kept  so 
that  none  of  the  attacks  of  her  enemies  were  successful  in 
securing  her  destruction.  Her  support  would  come  through 
fellowship  with  the  Father  and  Son  by  the  Spirit.  The  length 
of  time  which  the  woman  remains  hiding  in  the  wilderness  is 
given  as  1260  days  or  3^  years,  which  is  the  same  as  that  of  the 
prophesy  of  the  two  witnesses  (xi:  3).  Indeed  the  two  are 
representations  of  the  Church  in  different  aspects ;  the  two  wit- 
nesses as  testifying  for  Christ  in  the  world,  the  woman  as  the 
body  of  people  through  whom  Christ  came  and  whom  Satan 


Exposition  155 

assails. 

5.  The  conflict  in  heaven,  vs.  7-12.  The  scene  changes. 
While  the  whole  picture  is  in  heaven  (vs.  1)  there  is  now  the 
representation  of  that  which  takes  place  in  heaven  as  distinct 
from  the  earth  (vs.  9).  Michael  and  his  angels  on  the  one  hand 
fight  with  the  dragon  and  his  angels  on  the  other.  The  re- 
sult of  this  conflict  is  that  the  dragon  is  beaten  and  besides  ex- 
pelled from  heaven  and  with  all  his  angels  cast  into  the  earth. 
(The  seer  may  have  in  mind  Luke  x:  18  and  John  xii:  31). 
His  overthrow  is  proclaimed  in  heaven  by  a  great  voice  which 
announces  the  victory,  the  means  by  which  it  was  gained,  and 
its  results  (vs.  10-12).  The  source  of  the  great  voice  is  not 
mentioned  but  the  expression  "our  brethren"  (vs.  10)  would 
suggest  that  it  may  have  come  from  one  of  the  elders.  The 
proclamation  shows  that  the  victory  over  the  dragon  and  his 
angels  was  complete;  not  only  was  he  beaten  but  he  was  cast 
out  of  heaven  and  his  angels  also.  If  this  clears  the  way  for  the 
free  reign  of  Christ  in  heaven  it  brings  dismay  to  the  earth. 
The  victory  was  gained  because  of  the  blood  of  the  Lamb  and 
the  word  of  their  witness,  showing  that  the  conflict  was  spiritual 
rather  than  literal,  which,  doubtless,  is  in  part  the  real  signifi- 
cance of  its  being  represented  as  in  heaven.  The  phrase  further 
indicates  that  the  conflict  was  one  between  the  spiritual  forces 
of  good  and  evil,  not  only  as  these  found  expression  in  the  body 
of  Christians  and  their  persecutors,  but  between  these  forces  in 
themselves.  The  results  of  the  victory  are  startling.  On  the 
one  hand  it  gives  Christ  free  reign  in  heaven,  i.  e.  mastery  over 
all  the  spiritual  forces,  while  on  the  other  it  brings  terror  to  the 
inhabitants  of  the  earth  and  sea,  that  is  citizens  of  the  Empire, 
because  Satan,  beaten  in  heaven  and  cast  into  the  earth,  is  filled 
with  wrath  and  determined  to  use  what  time  and  opportunity 
remains  to  him  to  the  utmost  as  he  knows  that  it  will  not  be 
for  long. 

6.  The  persecution  on  earth,  vs.  13-18.  Cast  into  the  earth 
the  dragon  pursues  the  woman.  In  view  of  what  has  been  said 
this  must  mean  that  the  seer  considers  the  Empire  as  under  the 
sway  of  Satan  in  its  persecution  of  the  Church.  But  provision 
is  made  for  her  and  she  is  enabled  to  endure  the  storm  of  perse- 
cution which  continues  to  rage.  Vs.  14-16  explain  verse  6 
while  vs.  13  and  17  further  explain  the  latter  part  of  vs.  4.  In- 
deed vs.  7-17  may  be  regarded  as  explanatory  of  vs.  1-6.     Un- 


156  The  Revelation  of  John 

able  either  to  destroy  the  Christ  or  the  Church  he  will  attack 
Christians  who  are  designated  as  those  who  A.  keep  the  com- 
mandments of  God,  and  B.  have  the  witness  of  Jesus.  But 
as  he  is  bent  on  this  mission  he  suddenly  pauses  on  the  sand  of 
the  sea,  as  the  great  beast  of  chapter  xiii:  1-10  breaks  upon 
John's  sight. 

7.  Here  then  we  have  another  picture  of  that  terrible  con- 
flict of  the  early  Church.  Behind  it  all  is  Satan,  the  arch- 
enemy of  man  and  God,  working  through  the  Empire  and  at- 
temping  to  destroy  first  the  Christ,  and  then  the  Church,  and  at 
war  even  with  the  angel  hosts  in  heaven,  but  unable  to  ac- 
complish his  purpose  because  of  the  Divine  care  of  the  Church ; 
and  entirely  beaten  in  his  conflict  and  cast  into  the  earth  he 
attacks  with  renewed  energy  the  remnant  of  the  Church. 

8.  What  encouragement  such  a  picture  must  have  brought  to 
the  little  band  of  Christ's  people  in  those  terrible  days.  The 
assurance  that  Satan  was  doing  his  worst  but  unable  to  prevail 
against  God,  that  although  the  conflict  was  fierce  and  terrible 
God  Himself  was  caring  for  them,  and  that  nothing,  not  even 
the  fiercest  attacks  of  the  enemy,  could  shake  His  dominion  or 
overthrow  His  power. 


XXIV 

The  Great  Beast  from  the  Sea.     Chapter  xiii:  i-io. 

Another  great  beast  having  seven  heads  and  ten  horns  appears 
rising  up  from  the  sea.  His  horns  are  crowned  and  he  wears 
the  names  of  blasphemy.  He  appears  like  a  leopard,  has  feet 
as  a  bear,  mouth  like  a  lion,  and  the  power,  seat,  and  great 
authority  of  the  dragon.  He  receives  a  deadly  wound  in  one 
of  his  heads,  but  the  wound  heals.  He  is  the  object  of  the 
world's  wonder,  and  with  the  dragon  the  world's  worship.  His 
mouth  speaks  great  blasphemies.  Great  power  is  his,  but  his 
end  is  sure. 

When  we  consider  the  picture  here  given  there  can  be  little 
doubt  as  to  its  significance.  Doubtless  the  writer  has  in  mind 
the  well-known  pictures  of  the  Book  of  Daniel, — chapter  vii: 
2fL  But  all  the  beasts  there  needed  to  be  combined  to  form  a 
symbol  sufficiently  brutish  and  terrible  for  the  -writer's  purpose. 
If  the  dragon  of  chapter  xii  was  Satan  expressing  himself  in  the 
Imperial  power,  this  is  the  Imperial  power  as  the  expression  and 
instrument  of  Satan.  The  sea,  on  which  John  would  often 
look,  presented  a  fit  picture  of  that  great  agitated  mass  of  un- 
regenerated  humanity  out  of  which  national  and  social  move- 
ments come.  The  monster  rising  out  of  the  sea  would  be  a 
monster  essentially  foreign  to  western  Asia.  The  many  heads 
and  horns,  as  in  the  case  of  the  dragon,  add  to  the  ugliness  of 
the  picture,  and  if  they  represent  anything  it  is  the  crowned 
emperors  and  temples  dedicated  to  the  worship  of  human  be- 
ings, blasphemously  called  Gods.  Rome  was  like  a  beast  of 
supreme  power  and  ugliness  in  the  eyes  of  the  Christians.  Its 
power  was  chiefly  brute  force  and  its  character  and  power 
might  be  fairly  pictured  in  this  way  as  they  were  formed  by 
the  gradual  and  continuous  addition  of  many  peoples  of  varied 
race,  language,  and  religion,  many  of  whom  were  never  thor- 
oughly assimilated  but  added  merely  as  additional  excrescences; 
it  was  like  a  leopard,  agile,  crafty,  cruel;  its  strength  and 
power  to  crush  could  be  fittingly  shown  in  the  feet  of  the  bear ; 
while  the  roar  of  the  lion  would  aptly  express  its  declarations, 
blasphemous  and  haughty.     If  it  is  difficult  for  us  to  combine 

157 


158  The  Revelation  of  John 

all  these  elements  in  a  picture,  it  is  not  difficult  to  see  that  the 
combination  would  be  a  fitting  symbol  of  the  Imperial  power. 
Nor  would  it  be  too  much  to  assert  that  to  an  earnest  Christian 
it  would  appear  to  occupy  the  very  throne  of  Satan  and  possess 
his  power.  We  must  remember  too,  that  the  emperors  claimed 
to  be  divine  and  were  universally  worshipped.  Surely  it  is  not 
too  much  to  say  that  all  such  claims  were  blasphemies.  When 
we  further  recall  the  practically  universal  power  and  dominion 
of  Rome  in  those  days  and  how  all  were  required  to  observe  the 
Imperial  religion,  we  have  no  difficulty  in  understanding  the 
words  of  vs.  7  and  8.  The  forty-two  months  is  the  period  of 
Roman  supremacy  equal  to  the  time  times  and  a  half  of  chapter 
xii:  14  and  the  1260  days  of  xi:  3.  The  words  of  vs.  3  that 
one  of  the  heads  of  the  beast  was  wounded  to  death,  and  the 
deadly  wound  was  healed  fittingly  express  the  well  known  story 
of  Nero  redivivus  (see  Introduction  IV). 

But  there  is  something  certain  to  which  the  reader  must 
specially  give  attention.  The  one  who  is  destined  for  captivity 
goes  into  captivity,  the  one  who  kills  with  the  sword  must  be 
killed  by  the  same.  Rome  is  destined  for  captivity  and  into  it 
she  shall  go;  she  has  killed  with  the  sword  and  must  herself 
be  killed  in  the  same  way.  This  is  the  fate  that  is  before  her. 
Here  is  encouragement  for  the  overburdened  and  persecuted 
Christians.  Let  them  bear  patiently  their  hard  lot  for  the  time 
will  come  when  their  persecutor  will  be  no  more. 


XXV 

The  Beast  from  the  Land.    Xiii:  11-18. 

The  seer  observes  a  second  beast  rising  from  the  land,  which 
would  seem  to  indicate  that  he  was  a  native  of  the  country, — 
an  expression  of  the  life  of  the  people  of  Asia.  This  beast  is 
more  natural  than  the  first,  but  equally  emphatic  in  his  words. 
He  has  the  authority  of  the  first  beast,  i.  e.  of  the  Imperial 
power,  and  his  business  is  to  promote  its  worship.  He  performs 
great  signs  such  as  making  fire  descend  from  heaven,  and  thereby 
deceiving  the  people,  as  he  commands  them  to  make  images  to 
the  Imperial  power  and  to  these  he  pretends  to  give  life,  so  that 
they  speak  and  order  the  death  of  any  who  refuse  to  worship 
them.  Also  this  beast  requires  all  the  people  to  receive  a  mark 
in  their  right  hand  or  forehead,  forbidding  to  others  the  right 
to  buy  or  sell. 

What  can  this  represent?  Verse  18  gives  an  interpretation 
to  which  attention  is  specially  called  by  the  words  "Here  is 
wisdom."  But  the. interpretation  here  given  only  adds  to  the 
difficulty.  When  all  is  considered  no  explanation  appears  to  the 
writer  to  be  as  good  as  that  of  Prof.  Ramsay  (Letters,  p.  97ft ) 
which  in  brief  is  as  follows.  This  beast  symbolizes  the  province 
of  Asia,  the  two  horns  representing  it  in  its  double  aspect  of  civil 
and  religious  administration, — the  Proconsul  and  the  Commune. 
The  country  was  peaceful  and  no  army  was  needed,  so  the  beast 
is  like  a  lamb;  but  it  spake  as  a  dragon  for  Rome  always  ex- 
pressed herself  sternly  and  haughtily.  The  provincial  admin- 
istration exercised  full  Imperial  authority  which  was  delegated 
to  the  Proconsul  for  his  year  of  office  so  that  this  beast  exercised 
all  the  authority  of  the  first  beast  in  his  sight.  The  provincial 
administration  organized  the  state  religion  of  the  emperors  and 
thus  made  the  land,  (or  country,  yfj,  not  earth),  to  worship  the 
first  beast.  This  organization  and  administration  included  the 
arranging  of  the  ritual  as  well  as  superintending  and  directing 
its  performance,  ordering  the  erection  of  temples  and  statues, 
fixing  holidays  and  festivals,  etc.,  etc.,  by  way  of  carrying  out 
the  Imperial  regulation  that  all  loyal  subjects  must  conform  to 
the  state  religion  and  take  part  in  the  Imperial  ritual, — and 

159 


160  The  Revelation  of  John 

thus  saying  to  them  that  dwell  in  the  land  that  they  should  make 
an  image  to  the  beast.  Any  who  would  not  perform  an  act  of 
worship  to  the  Emperor  as  represented  by  his  statue  were  put 
to  death,  (as  Pliny  indicates  in  his  letter  to  Trajan).  And 
as  the  other  statements  in  vs.  13-16  are  neither  corroborated 
nor  contradicted  by  other  evidence,  and  as  they  are  quite  in 
accord  with  what  we  might  expect  in  the  case  we  must  believe 
that  we  have  here  a  reliable  contemporary  account  of  the  per- 
secution, though  in  accordance  with  the  nature  of  the  book  we 
may  well  believe  that  to  a  considerable  degree  it  is  figurative 
or  symbolic. 

While  there  is  some  difference  of  opinion  among  the  best 
recent  interpreters  as  to  the  significance  of  some  of  the  details 
of  this  section,  and  while  some  slight  difference  of  opinion  ex- 
ists as  to  the  general  meaning  of  the  section, — Swete,  for  in- 
stance, thinking  that  "the  second  beast  represents  the  sorcery  and 
superstition  of  the  age  as  engaged  in  a  common  attempt  to  im- 
pose the  Caesar  cult  upon  the  provinces,  behind  which  there 
lay  the  Satanic  purpose  of  bringing  ruin  upon  the  rising  Chris- 
tian brotherhoods,"  and  C.  Anderson  Scott  thinking  "that  the 
second  monster  stands  for  the  priests  of  the  Imperial  cult,  at- 
tached to  the  Imperial  temples," — it  is  reasonably  clear  that  the 
second  beast  is  designated  to  represent  the  provincial  means  of 
enforcing  the  claims  of  the  Imperial  government. 

Many  attempts  have  been  made  to  explain  vs.  18  but  none 
have  been  generally  accepted.  Perhaps  the  most  widely  accept- 
ed is  that  the  number  666  represents  the  total  numerical  value 
of  the  words  Nero  Caesar  written  in  Hebrew  IDp  JVU  (i.  e. 
reading  from  right  to  left  50  +  200  +  6  +  50  4-  loo  4-  60 
4-  200  =  666) ,  but  in  this  there  are  several  difficulties  and  it 
is  by  no  means  a  satisfactory  explanation.  While  we  may  be 
sure  that  the  interpretation  would  be  perfectly  clear  to  the 
minds  of  the  Asian  Christians  we  have  to  admit  that  the  key 
to  it  was  soon  after  lost  and  has  never  been  found. 


XXVI 

The  Lamb  on  Mount  Zion.     Chapter  xiv:   1-5. 

1.  It  has  been  pointed  out  (Rev.  J.  T.  Deane,  M.  A.,  Visions 
and  Revelations,  p.  i56f),  that  there  is  a  striking  contrast  and 
resemblance  between  this  section  and  chapter  xiii.  He  men- 
tions the  following,  xiii:  1  "I  saw  a  beast  coming  up  out  of  the 
sea."  xiv:  1  "I  saw,  ....  the  Lamb  standing  on  the  mount 
Zion."  The  followers  of  the  beast  had  his  name  written  on 
their  right  hands  and  their  foreheads;  the  144,000  have  their 
Father's  name  written  on  their  foreheads.  The  worshippers 
of  the  beast  say,  "Who  is  like  the  beast!  who  can  war  with 
him."    The  singers  sing  a  new  song  before  the  throne. 

2.  The  Lamb  on  Mount  Zion.  We  have  only  to  refer  to  the 
other  passages  in  this  book  where  the  Lamb  is  mentioned  and 
compare  them  with  this  to  conclude  that  none  but  Christ  is 
here  signified  by  the  term.  The  Lamb  is  represented  as  stand- 
ing on  Mount  Zion,  the  site  of  the  Temple.  This  mountain 
seems  to  have  become  a  symbol  of  the  security  and  strength 
which  belong  to  the  people  of  God.  (Cf.  Ps.  ii:  6,  xlviii:  iff, 
lxxviii:  54,  68,  lxxxvii:  iff,  cxxv:  1,  Isa.  xxviii:  16,  lix:  20, 
Mic.  iv:  7,  Obad.  17,  21).  Thus  the  picture  here  is  one  of 
security,  strength  and  consequently  peace  in  the  fellowship  of 
Christ. 

3.  The  company  is  one  of  144,000.  It  is  not  exactly  the  same 
as  the  twelve  times  twelve  thousand  of  chapter  vii:  4  as  the 
tribes  are  not  in  view.  But  the  sum  total  is  the  same  and  the 
descriptions  are  sufficiently  alike  to  permit  us  to  believe  that 
the  same  body  of  people  is  meant.  In  chapter  vii  they  are  sealed, 
(which  exempts  them  from  spiritual  harm),  while  here  they 
have  the  name  of  the  Lamb  and  the  name  of  His  Father  in  their 
foreheads.  As  Dr.  Swete  also  points  out,  this  suggests  the  two 
fold  aspect  of  a  nature  owned  of  God  and  a  life  consecrated  to 
His  service.  The  parallel  with  the  multitudes  of  chapter  vii 
as  well  as  the  description  of  them  following,  marks  them  as 
again  a  representation  of  the  Church  whether  it  was  made  up 
of  Jewish  or  Gentile  elements.  They  alone  can  learn  the  song; 
they  are  virgins, — by  which  we  must  understand,  not  that  they 

161 


1 62  The  Revelation  of  John 

lived  ascetic  or  celibate  lives  but  that  they  were  not  contam- 
inated with  the  pagan  worship  of  the  times  as  it  was  enforced 
by  the  local  forces;  they  are  redeemed  from  the  earth,  follow 
the  Lamb  wherever  He  goes,  and  are  a  first-fruit  of  redemption 
to  Him  and  to  God,  while  they  are  guileless  and  faultless  be- 
fore His  throne.  All  this  could  designate  only  the  body  of  the 
faithful  to  Christ  of  the  day. 

4.  The  voice  and  the  song,  vs.  2-3.  The  source  of  these  is 
not  mentioned,  but  it  is  apparently  not  the  144,000.  The  words 
by  which  the  voice  and  song  are  described  are  so  similar  to  those 
that  have  occurred  before  as  to  call  for  no  special  comment 
(see  chapter  i:  15,  v:  8,  9). 

5.  In  chapters  xii-xiv  there  are  many  indications  of  the 
security  of  the  Christians  amid  the  attacks  of  Satan,  the  Em- 
pire, and  the  pagan  religious  forces.  The  security,  of  course,  is 
essentially  spiritual.  But  to  make  assurance  and  encouragement 
doubly  sure,  and  to  add  confidence  to  hope,  our  attention  here 
is  especially  directed  to  the  body  of  Christians.  It  is  done  in  a 
way  that  must  have  been  most  cheering  to  the  suffering  follow- 
ers of  Christ  as  they  perused  the  words.  It  is  a  repetition  of  the 
author's  method  in  chapters  vii  and  xi:  1-12. 


XXVII 

Heavenly  Appearances  and  Announcements.  Chapter  xiv: 
6-20. 

i.  Before  the  final  decisive  conflict  takes  place  there  are  a 
number  of  angelic  appearances  each  conveying  an  intimation 
of  coming  events.  If  we  include  the  voice  of  vs.  13  and  assume 
that  it  is  that  of  an  angel  we  find  that  the  announcements  are 
sevenfold  and  all  made  by  angels.  These  angels  must  be  clearly 
distinguished  from  those  of  chapter  xv:  iff  and  from  the  angels 
of  the  seven  trumpets,  chapter  viii:  1 — xi:  19. 

2.  Vs.  6-7.  The  first  of  these  announcements  is  that  of  an 
angel  who  flies  in  mid-heaven  where  he  may  be  plainly  seen 
and  heard.  His  message  is  the  everlasting  gospel  and  it  is  to  be 
proclaimed  to  all  the  various  peoples  that  make  up  the  Empire. 
The  gospel  is  eternal  (alwiov,  age-long)  and  is  thus  in  direct 
opposition  to  the  promise  of  temporary  indulgence  given  by  the 
Imperial  powers.  It  is  proclaimed  with  a  voice  as  strong  as  any 
that  the  forces  of  evil  can  use,  while  it  comes  from  a  loftier 
source. 

The  message  itself  has  a  number  of  elements.  It  calls  on  all 
A.  to  fear  God,  and  B.  to  give  glory  to  Him  rather  than  to  the 
Imperial  power.  C.  It  announces  that  the  time  of  His  judg- 
ment is  come,  and  gives  this  as  the  reason  why  He  should  be 
feared  and  glorified.  The  Imperial  powers  were  compelling 
people  to  fear  and  glorify  the  Emperor  as  a  god.  D.  They  are 
to  worship  Him  who  is  the  Creator,  while  the  Imperial  forces 
required  the  worship  of  the  Imperial  power  (xiii:  12).  While 
this  angel  has  the  everlasting  gospel  to  preach,  this  message  is 
not  a  proclamation  of  it.  The  fact  that  the  angel  has  the  gospel 
to  proclaim  shows  that  repentance  is  still  possible  and  this  is 
supported  by  the  call  to  fear,  glorify,  and  worship  God.  It  is 
a  last  opportunity  offered  before  the  storm  of  judgment  breaks, 
but  few  if  any  respond  to  it  (xvi:  9,  11)  even  though  the  first 
four  angels  have  poured  out  their  bowls.  This  angel's  message 
is  also  an  intimation  that  the  divine  judgment  is  at  hand  and 
therefore  God  ought  to  be  feared  and  glorified  as  a  matter  of 
prudence  to  escape  the  outpouring  of  His  wrath,  as*  well  as  be- 

163 


164  The  Revelation  of  John 

cause  He  is  the  Creator,  and  thus  superior  to  the  beast  as  an 
object  of  worship.  This  proclamation  would  then  be  a  source 
of  much  joy  to  the  suffering  Christians  as  in  the  announcement 
that  the  time  of  judgment  is  come  they  would  understand  that 
the  hour  of  their  deliverance  had  arrived.  Its  salient  nature, 
however,  is  that  of  a  warning  and  an  appeal. 

3.  The  second  angel,  vs.  8,  follows  the  first  in  his  flight  in 
the  midst  of  heaven,  while  his  message  tells  of  the  fall  of  Baby- 
lon and  the  reason  for  it.  Probably  here  the  writer  has  in  mind 
Isa.  xxi:  9. 

What  is  Babylon?  No  doubt  the  churches  of  Asia  well  knew 
what  was  meant  by  the  word  though  it  has  not  previously  been 
used  in  this  book.  The  name  is  again  found  in  xvi:  19,  xvii:  5, 
xviii:  2,  10,  21.  We  recall  that  Babylon  was  a  great  city  and 
a  powerful  empire  that  in  John's  time  had  long  ceased  to  exist. 
It  was  in  its  day  the  greatest  of  the  world's  political  powers, 
exceedingly  rich  and  luxurious,  yet  easily  destroyed  (Dan.  v: 
I,  30).  Of  course  the  word  here  cannot  be  understood  as  liter- 
ally signifying  the  ancient  empire,  because  of  the  literary  char- 
acter of  the  book  before  us,  and  the  practical  purpose  which 
the  author  had  in  mind.  But  it  would  be  the  better  as  a  symbol 
because  of  its  ancient  connections  and  the  more  suggestive  to  the 
Christian  reader  who  would  well  understand  the  use  made  of 
it,  while  it  would  also  be  the  more  confusing  to  the  enemies  of 
the  Church.  From  the  words  of  the  angel  we  learn  that 
Babylon  is,  A.  great,  and  B.  she  has  been  grossly  wicked  and 
her  wickedness  has  been  world  wide  in  its  extent.  Turning  now 
to  xvii:  5,  we  learn  that  this  is  the  label  or  designation  written 
on  the  forehead  of  the  woman  who  sits  on  the  scarlet  colored 
beast.  The  consideration  of  chapter  xvii  which  follows  will 
show  that  Rome  the  Imperial  city  is  meant  by  this  figure.  This 
city  had  extended  her  power  until  she  had  become  mistress  over 
the  kings  of  the  earth,  and  because  of  her  religious  character, 
universal  sway,  and  opposition  to  the  Christians,  she  would  be 
considered  as  exceedingly  iniquitous  in  the  eyes  of  our  author. 
Let  it  here  be  assumed  that  this  is  the  correct  interpretation, 
pending  the  discussion  of  the  subject  in  chapter  xvii. 

This  angel's  message  must  be  looked  upon  as  partly  an- 
ticipatory of  the  actual  fall  of  Babylon  announced  as  having 
really  taken  place  in  xvi:  19,  and  partly  as  a  declaration  of  the 
attitude  which  God  had  taken  to  her,  and  so  as  a  sentence  of 


Exposition  165 

condemnation. 

4.  The  third  angel,  vs.  9-12.  Here  we  have  the  third  mem- 
ber of  this  angelic  succession  issuing  a  counter  proclamation  to 
the  demands  of  the  beast  (xiii:  14  ff).  Any  who  accede  to 
the  demands  of  the  second  beast  shall  meet  an  even  more  terrible 
fate  than  that  which  the  beast  would  inflict,  for  in  addition  to 
the  marks  and  domination  of  the  beast  he  shall  be  under  the 
wrath  and  curse  of  God.  The  punishment  is  by  fire  and  brim- 
stone without  cessation  for  ever,  and  is  aggravated  by  the  pres- 
ence of  the  saints  and  the  Lamb  (Christ)  who  had  died  for  the 
sins  of  mankind,  and  had  been  denied  and  rejected  by  those 
undergoing  punishment.  As  it  is  impossible  on  the  one  hand 
for  any  human  being  in  this  world  to  endure  fire  and  brimstone 
for  ever,  and  on  the  other  for  a  spiritual  (i.  e.  a  non-material) 
being  to  be  affected  by  such  material  substances  as  heat  and 
sulphur  fumes,  the  pfrrase  cannot  be  taken  literally,  but  must 
be  a  figurative  expression  to  indicate  the  intensity  and  terror  of 
the  torment.  Perhaps  in  this  world  there  is  nothing  harder  to 
bear  than  fire,  or  more  destructive  to  all  forms  of  life  than  fumes 
of  sulphur.  In  these  terrible  days  when  obedience  to  the  Em- 
pire meant  disobedience  to  Christ,  and  vice  versa,  they  must 
choose  which  they  would  serve.  These  circumstances,  terrible 
as  they  were,  gave  them  an  opportunity  to  prove  their  character. 
The  Christians  who  were  genuine  would  be  faithful  to  Christ, 
come  what  may,  and  thus  the  trying  times  would  reveal  the 
quiet  confidence  of  Christ's  followers  and  their  faithfulness  to 
Him. 

5.  A  voice  from  heaven,  vs.  13.  In  contrast  to  the  doom  that 
awaits  the  worshippers  of  the  beast  (vs.  9-12)  here  we  have  the 
blessedness  in  store  for  the  true  worshipper  of  God.  In  many 
cases,  no  doubt,  the  alternative  to  the  worshipping  of  the  beast 
would  be  death,  but  whether  that  were  the  case  or  not  those  who 
died  in  the  Lord  from  now  onward  were  blessed.  This  reward 
to  the  faithful  is  made  very  emphatic  by,  first,  the  call  of  the 
voice  to  the  seer  commanding  him  to  write,  and  second,  by  the 
response  of  the  spirit  who  confirms,  as  it  were,  the  words  of  the 
voice  giving  the  reason  for  the  blessedness.  This  reason  is  like- 
wise two-fold;  from  all  their  toils,  weariness,  and  persecution 
they  would  be  free;  and  their  works  would  go  with  them,  i.  e. 
death  would  not  mean  a  break  in  the  continuity  of  their  lives 
nor  a  separation  from  the  employments  and  interests  of  this 


1 66  The  Revelation  of  John 

life.  They  would  continue  to  be  worshippers  and  servants  of 
God.  Here  the  issue  is  put  before  them  with  perfect  clearness. 
Their  faithfulness  may  bring  death,  but  whether  it  does  or  not 
death  will  be  a  blessing.  How  rich  in  consolation  would  this 
be  to  those  called  upon  to  suffer  for  the  name  of  their  Lord ; 
even  in  death  they  would  be  blessed. 

6.  The  harvest  scene,  vs.  14-16.  A.  White  clouds  were  com- 
mon in  the  Mediterranean  and  Aegean  skies  and  the  white  cloud 
here  mentioned  may  have  been  suggested  in  that  way.  B.  The 
One  sitting  on  the  cloud  is  "like  a  son  of  man"  and  has  a 
golden  crown  on  his  head.  The  person  is  doubtless  the 
same  as  that  described  in  chapter  i:  13  (which  see  and  also 
notes),  though  here  he  wears  a  golden  crown.  That  this  per- 
son is  Christ  is  reasonably  certain.  C.  He  has  in  his  hand  a 
sharp  sickle.  As  this  was  the  common  harvesting  tool  of  the 
day,  and  as  the  angel  proceeding  from  the  temple, — presumably 
the  place  where  the  throne  of  God  was  located  (cf.  xvi:  17) — 
orders  Him  to  cast  it  into  the  earth  to  reap  because  the  harvest 
of  the  earth  is  ripe,  and  as  He  does  so  and  instantly  the  earth  is 
reaped,  we  have  a  clear  indication  of  Christ's  coming  in  judg- 
ment, a  judgment  that  is  swift  and  opportune.  Judgment  is 
always  welcome  to  the  faithful  and  terrible  to  the  wrongdoer 
in  as  much  as  it  brings  his  merited  rewards  to  each.  This  pic- 
ture then  would  bring  much  encouragement  to  the  faithful  in 
Christ  as  it  would  suggest  that  there  would  be  an  end  to  the 
days  of  terrible  suffering  through  which  they  were  then  passing 
and  that  they  would  have  their  rewards,  and  their  oppressors 
their  just  deserts. 

7.  The  vintage  scene,  vs.  17-20.  A.  Another  angel  also  has 
a  sharp  sickle  and  like  the  previous  angel  comes  from  the 
temple.  B.  Still  another  angel  and  the  last  of  this  series,  comes 
from  the  altar  of  the  temple.  There  is  nothing  to  show  whether 
this  is  the  altar  of  burnt  offering  or  the  altar  of  incense,  both  of 
which  are  mentioned  elsewhere,  (cf.  vi:  9,  xi:  1,  and  viii:  3, 
ix:  13).  This  angel  brings  to  the  angelic  reaper  a  message 
similar  to  that  of  vs.  15.  C.  The  angel  does  as  he  is  bidden  and 
more.  Besides  gathering  the  vine  of  the  earth  with  her  clus- 
ters of  fully  ripe  grapes,  he  puts  them  into  the  great  winepress 
of  the  wrath  of  God,  and  they  are  trodden  out.  But  out  of 
them  there  comes  not  grape  juice  but  blood  bridle-deep  on  the 
horses  and  extending  sixteen  hundred  stadia,  (furlongs).     The 


Exposition  167 

scene  is  laid  without  the  city  though  there  is  nothing  to  indicate 
what  city. 

What  is  the  meaning  of  this  vintage  scene?  It  certainly  is 
figurative  or  symbolical.  We  note  that  it  is  the  vine  of  the  earth 
that  is  gathered,  that  it  is  cast  into  the  winepress  of  the  wrath 
of  God,  that  it  is  blood,  not  grape  juice,  that  comes  out  of  the 
winepress,  and  that  its  amount  is  very  great  reaching  bridle  high 
on  the  horses  and  extending  some  two  hundred  miles.  When 
these  points  are  borne  in  mind  and  the  harvest  scene  of  the 
preceding  verses  is  also  remembered  only  one  thing  seems  to  be 
signified  by  this  picture,  and  that  is  that  it  is  a  picture  again  of 
judgment  like  that  immediately  preceding  it  in  vs.  14-16,  but 
more  emphatic  and  complete,  coming  on  the  Imperial  power 
whose  territory  and  domain  covered  practically  all  of  the  world 
as  it  was  then  known.  The  two-fold  picture  in  the  harvest  and 
vintage  will  emphasize  the  certainty  and  thoroughness  of  the 
coming  judgment. 

And  the  announcement  is  anticipatory  just  as  the  announce- 
ment of  the  fall  of  Babylon  (vs.  8)  is  anticipatory.  The  harvest 
of  the  earth,  according  to  appearances  in  the  vision,  or  the  prog- 
ress of  events  in  the  world,  has  not  yet  been  gathered,  for  the  Im- 
perial power  still  holds  its  sway  in  the  world,  but  its  downfall  is 
certain  because  of  its  present  conduct  and  character  and  that 
downfall  will  appear  in  due  time.  The  particular  form  of  antici- 
pation here  found  may  be  well  illustrated  by  the  case  of  Saul. 
Saul  had  disobeyed  God  and  rejected  His  word  and  as  a  result 
God  rejected  him  from  being  king  (1  Sam.  xv:  23).  But  Saul 
continued  to  be  king  until  his  death  (1  Sam.  xxxi:  4)  though 
the  Lord  had  previously  departed  from  him  ( 1  Sam.  xxviii:  15). 
He  was  rejected  and  cast  out  by  God  long  before  his  rejection 
and  downfall  became  generally  apparent  through  his  death  and 
removal  from  office. 

8.  The  general  character  and  significance  of  the  section 
(chapter  xiv:  6-20)  now  becomes  evident.  The  first  angel 
brings  the  gospel,  calls  upon  all  to  fear  and  worship  God,  and 
warns  them  of  the  impending  judgment.  The  second  announces 
the  fall  of  the  Imperial  power  though  that  fall  has  not  yet  be- 
come generally  manifest.  The  third  announces  the  results  of 
following  the  Imperial  religion  and  the  fourth  (a  voice),  the 
results  of  following  the  true  religion.  The  remaining  three 
angels  are  messengers  in  a  double  picture  of  the  judgment  of  the 


1 68  The  Revelation  of  John 

Imperial  power,  contained  in  vs.  14-20.  All  this  is  really  ac- 
complished in  that  it  is  determined  by  God,  but  the  actual  over- 
throw of  Rome  has  not  yet  taken  place  so  far  as  removal  from 
her  worldly  position  is  concerned.  Thus  this  section  is  closely 
connected  with  the  previous  and  following  ones,  and  shows  that 
God  not  only  provides  for  His  people  in  the  awful  conflict 
through  which  they  are  passing,  but  that  He  reveals  to  them 
its  nature  and  result  as  well  as  their  own  duty,  (cf.  Amos  iii:  7). 
The  section  thus  becomes  a  summary  for  the  whole  Apocalypse 
of  John,  has  much  instruction  and  encouragement  for  the  Chris- 
tians of  the  time,  and  adds  considerable  color  and  scenery  to 
the  book. 


XXVIII 

The  Preparation  for  the  Plagues.    Chapter  xv:  1-8. 

1.  Another  great  and  marvellous  sign  appears  to  the  seer's 
view.  It  is  another  heptad  of  angels,  but  this  time  having  the 
seven  last  plagues  which  complete  the  wrath  of  God.  Thus 
(vs.  i),  we  have  the  theme  of  the  next  section  of  the  book 
down  to  xvi:  20. 

These  are  the  seven  last  plagues,  because  they  are  the  last 
series  of  calamities  recorded  in  the  book,  and  because  in  them 
God  is  represented  as  accomplishing  the  complete  overthrow 
of  the  Empire  (xvi:  17-20),  and  because  therefore  God's  wrath 
is  completed,  there  being  no  need  for  any  further  exhibition  of  it. 

2.  Vs.  2-4.  After  introducing  the  new  scene  in  the  first 
verse,  the  writer  turns  aside  to  give  his  readers  a  glimpse  of  the 
glorious  estate  of  those  who  have  suffered  in  their  conflict  with 
the  Imperial  power. 

A.  They  stand  on  a  sea  of  glass  mingled  with  fire.  If  this 
is  the  same  as  the  one  mentioned  in  iv:  6  the  element  of  fire  is 
added.  The  shining  brightness  of  the  sea  of  glass  is  tinged  with 
a  fiery  redness  suggestive  of  the  fiery  persecution  through  which 
the  persons  on  it  have  passed,  and  of  the  fiery  judgment  of  God 
on  their  enemies. 

B.  On  this  glassy  sea  he  notices  those  who  have  been  in  con- 
flict with  the  Imperial  power  (beast)  and  have  come  off  victori- 
ous. To  the  ordinary  citizen  of  the  province  of  Asia  it  would 
seem  impossible  to  believe  that  anyone  could  be  victorious  in  a 
conflict  with  this  beast.  But  here  is  the  party  of  those  who 
have  actually  attained  this  distinction.  References  to  the  pas- 
sages indicated  and  the  interpretation  of  them  show  that  they 
are  the  Christians  who  have  suffered.  In  xiii:  7  the  beast  makes 
war  with  the  saints  and  overcomes  them.  This  is,  of  course, 
the  external  side.  The  Imperial  power  does  appear  to  have 
overcome  the  Church,  but  it  is  only  in  an  external  and  super- 
ficial way  that  it  has  done  so.  In  vs.  2  we  learn  that  they  do 
not  worship  him.  While  apparently, — and  indeed  actually, 
from  an  outward  point  of  view, — beaten  and  overcome,  and  at 
the  mercy  of  those  in  power,  they  are  really  victorious.  And 
their  victory  is  complete,  including  all  the  ways  by  which  he 
assailed  them,  the  way  of  religious  observance,  i.  e.  over  his 
image,  cf.  xiii:  12-15,  the  way  of  trade,  business,  etc.,  i.  e.  over 

169 


170  The  Revelation  of  John 

his  mark,  cf.  xiii:   16,   17,  and  the  way  of  political  power  as 
centered  in  some  official,  cf.  xiii:  18. 

C.  The  throng  is  not  only  victorious  but  jubilant  with  praise. 
They  have  harps  which  were  among  the  most  prominent  instru- 
ments of  praise,  and  they  sing  a  song  of  praise  to  God.  Their 
song  is  the  song  of  Moses.  There  is  a  song  of  Moses  recorded 
in  Ex.  xv,  and  another  in  Deut.  xxxii.  The  one  recorded  in 
Exodus  xv  appears  to  be  by  far  the  more  suitable  and  we  there- 
fore conclude  that  it  is  the  one  meant  here.  As  Moses  and  the 
Israelites  had  just  gotten  the  victory  over  Pharaoh  and  the 
Egyptians  and  celebrate  it  in  an  outburst  of  song,  so  the  throng 
on  the  sea  of  glass  celebrate  their  victory.  They  sing  also  the 
song  of  the  Lamb,  which,  of  course,  is  Christ  (v:  6,  vi:  1,  etc.). 
Thus  St.  John  connects,  without  confusing  them,  the  Old 
Testament  dispensation  and  the  New. 

D.  The  song  is  one  of  great  interest.  While  not  a  verbatim 
repetition  of  that  of  Moses  the  words  here  may  be  regarded  as 
a  summary  of  it.  It  recognizes  God  as  Lord,  God,  Almighty, 
and  King  of  Saints,  characterizes  His  ways  as  just  and  true,  and 
His  works  as  great  and  marvelous,  declares  that  He  alone  is 
holy,  that  His  judgments  are  apparent,  and  expresses  the  convic- 
tion that  all  shall  fear  and  worship  Him  as  well  as  glorify  His 
name.  It  is  at  first  sight  surprising  that  there  is  no  direct  ref- 
erence in  the  song  to  the  conflicts  through  which  the  singers 
have  themselves  passed.  Neither  Moses  nor  Christ  is  men- 
tioned in  it.  But  such  expressions  as  "great  and  marvellous  are 
thy  works,"  and  "thy  righteous  acts  are  made  manifest,"  might 
indicate  that  the  singers  have  their  own  experiences  as  well  as 
Christ's  victories  in  mind. 

3.  Vs.  5-8.  The  writer  now  returns  to  the  consideration  of 
the  seven  angels  introduced  in  vs.  1. 

A.  The  first  thing  he  notices  is  the  opening  of  the  heavenly 
temple  which  he  calls,  "the  temple  of  the  tent  of  the  witness" 
(6  vao?  T7)<;  <TKr)vr)<;  tov  fxaprv piov) .  The  "tent  of  the  witness," 
was  of  course,  the  Hebrew  tabernacle  which  contained  the 
fables  of  the  law,  the  supreme  witness  or  testimony  of  God. 
The  language  here  used  is  very  similar  to  that  found  in  the  Old 
Testament,  e.  g.  Num.  i:  50,  ix:  15,  2  Chron.  xxiv:  6.  In 
chapter  xi:  19  the  temple,  which  appears  to  be  identical  with 
the  one  here  mentioned,  when  opened  exposed  the  ark  of  the 
covenant;  now  it  allows  the  seven  angels  to  pass  out.     The 


Exposition  171 

temple  was  filled  with  smoke  proceeding  from  the  glory  of  God 
and  His  power.  Smoke  in  great  black  clouds  covered  the  top 
of  Mount  Sinai  when  the  law  was  given  (Ex.  xix:  18,  cf.  Isa. 
vi:  4).  From  these  and  other  references  that  might  be  given, 
and  more  especially  from  the  fact  that  the  smoke  here  proceeds 
from  the  glory  and  power  of  God,  we  may  conclude  that  the 
smoke  here  is  indicative  of  the  presence  of  God  in  glory  and 
strength.  It  also  adds  color  to  the  picture  and  to  the  sense 
of  the  presence  and  awful  majesty  of  God.  Entrance  to  the 
temple  was  not  possible  until  the  series  of  plagues  was  past ; 
compare  the  case  of  Moses,.  Ex.  xl:  35,  and  the  priests,  1 
Kings  viii:   11. 

B.  Seven  angels  come  forth  from  the  temple.  That  is  they 
come  forth  from  God  and  act  as  His  agents  or  messengers.  They 
have  each  a  plague,  the  nature  of  which  is  explained  in  the 
following  chapter ;  they  are  thus  messengers  of  God  to  dispense 
His  judgments.  They  are  clothed  in  the  pure  and  white  linen 
characteristic  of  heavenly  beings.  They  wear  about  their 
breasts  golden  girdles,  indicative  of  their  royal  position  and  im- 
portant function  (cf.  i:  13). 

C.  Each  angel  receives  a  bowl,  not  a  vial  but  a  wide  shallow 
cup  or  deep  saucer  that  could  be  easily  emptied,  signifying  the 
reception  of  power  to  execute  judgment ;  the  bowls  are  of  gold 
which  again  indicates  the  majesty  and  eminence  of  Him  whose 
mission  they  discharge.  They  receive  the  bowls  from  one  of  the 
four  beasts,  the  representatives  of  nature  (cf.  iv:  6ft,  v:  14, 
vi:  if).  Thus  the  powers  of  nature  are  placed  at  their  dis- 
posal to  carry  out  the  Divine  purpose,  a  hint  as  to  the  nature  of 
the  coming  judgment.  The  bowls  are  filled  with  the  wrath  of 
God.  In  xiv:  10  the  wrath  of  God  is  represented  by  a  cup 
filled  with  wine  which  men  must  drink;  here  it  is  a  bowl  filled 
with  an  unnamed  substance  representative  of  His  wrath,  which 
is  to  be  poured  out  (xvi:  1).  The  One  whose  anger  is  thus 
displayed  is  not  one  like  the  emperor,  or  even  like  the  empire, 
living  for  a  time  and  then  passing  away ;  but  one  who  lives  for- 
ever. 

4.  It  need  only  be  noted  further  in  his  connection,  that  in 
this  chapter  we  have  a  section  of  the  book  that  might  well  have 
been  included  in  the  following  chapter.  It  is  an  introduction 
to  the  seven  last  plagues  described  there  and  indicates  the  prep- 
aration for  their  execution. 


XXIX 

The  Seven  Last  Plagues.     Chapter  xvi:  I -2 1. 

i.  Vs.  i.  The  general  command  is  given  to  the  seven  angels 
to  proceed  to  the  execution  of  their  mission.  As  we  have  been 
informed  (xv:  8)  that  no  one  was  able  to  enter  the  temple 
while  the  seven  plagues  were  in  progress,  we  must  conclude 
that  the  voice  comes  from  some  other  creature  than  a  man.  A 
reference  to  vs.  17  where  the  voice  again  appears  shows  that  it 
is  from  the  throne  and  therefore  presumably  from  God  Himself. 

The  seven  plagues  that  follow  have  points  of  resemblance 
both  to  the  ten  plagues  of  Egypt  (Ex.  vii — xii)  and  to  the 
visitations  of  the  seven  trumpets  (described  in  chapter  viii — xi). 
Dr.  Swete,  (The  Apocalypse  of  St.  John,  p.  200)  thus  sum- 
marizes the  relationship  "The  first,  sixth,  and  ninth  of  the 
Egyptian  plagues,  and  the  second,  third,  fifth,  sixth,  and  sev- 
enth of  the  Trumpet  plagues  are  more  or  less  distinctly  in  view 
here.  Yet  the  Last  Plagues  have  features  peculiar  to  them- 
selves; the  fourth  is  entirely  new,  the  rest  are  more  or  less 
freshly  conceived.  On  the  other  hand  the  differences  are  deeper 
and  more  suggestive.  While  no  personal  suffering  is  inflicted 
on  Man  by  the  first  five  of  the  Egyptian  plagues,  or  by  the  first 
four  of  the  Trumpet-visitations,  he  is  attacked  at  the  very  out- 
set of  the  present  cycle.  Again,  while  the  first  four  Trumpet- 
plagues  affect  only  a  third  of  the  earth,  the  sea,  the  fresh  water 
supply,  and  the  lights  from  heaven,  no  such  limitation  appears 
in  the  account  of  the  Seven  Plagues  now  about  to  be  described. 
They  are  not  tentative  chastisements  but  punitive  and  final." 

2.  Vs.  2.  The  first  angel  goes  forth  and  empties  his  bowl 
upon  the  land.  The  result  is  grievous  sores  on  the  devotees 
of  the  Caesar  cult.  The  similarity  of  this  plague  to  the  sixth 
Egyptian  plague  (Ex.  ix:  10)  is  evident.  The  plague  in  Egypt 
attacked  the  magicians  also;  and  the  parallel  is  the  more  com- 
plete when  we  remember  that  the  Caesar  worshippers  were  con- 
trolled by  the  magicians  of  the  temples. 

3.  Vs.  3.  The  second  angel  empties  his  bowl  on  the  sea 
which  immediately. becomes  as  the  blood  of  a  dead  man  so  that 
no  living  creature  in  it  is  able  to  survive.  Here  we  have  the  first 
Egyptian  plague  (Ex.  vii:  14ft)  and  the  second  trumpet  sug- 
gested as  probably  in  the  writer's  mind.    But  while  in  the  case 

172 


Exposition  173 

of  the  Egyptian  plague  the  fish  in  the  river  die,  and  in  the  case 
of  the  second  trumpet  the  destruction  is  partial,  here  it  is  com- 
plete. 

4.  Vs.  4.  The  third  angel  pours  out  his  bowl  upon  the 
rivers  and  fountains  from  which  they  arise  and  they  too  be- 
come blood.  While  in  the  case  of  the  third  trumpet  the  third 
part  only  of  the  fresh  water  supply  is  turned  to  wormwood  so 
that  many  die,  here  it  is  all  turned  to  blood  and  we  are  not  told 
the  result. 

5.  The  reason  for  the  second  and  third  plagues  is  given  in 
vs.  5-7.  The  angel  of  the  waters  does  not  resent  the  action  of 
God  but  rather  declares  that  in  this  God  is  holy  and  just,  for 
they  have  spilled  the  blood  of  the  saints  and  prophets.  He  also 
recognizes  God  as  the  One  who  was  and  is,  i.  e.  the  eternal,  and 
declares  that  those  who  have  to  drink  the  bloody  water  are 
getting  only  their  deserts  in  view  of  what  they  have  done.  The 
altar  is  personified  and  represented  as  replying  that  the  judg- 
ments of  God  who  is  omnipotent,  are  true  and  just.  All  this  of 
course  adds  color  and  impressiveness  to  the  picture,  while  em- 
phasizing the  events  narrated. 

6.  Vs.  8,  9.  The  fourth  angel  empties  his  bowl  upon  the  sun, 
but  instead  of  being  partly  darkened  as  in  the  fourth  trumpet 
(viii:  12)  a  plague  of  extreme  heat  results.  The  result  of  this 
is  that  God  is  blasphemed  by  men  who  recognize  Him  as  the 
cause  of  this  calamity,  and  they  do  not  repent  of  their  evils  or 
give  Him  glory. 

If  we  could  determine  the  exact  significance  of  the  phrase, 
"they  repented  not,"  here  and  in  vs.  11  below  we  would  have 
gone  a  long  way  in  the  accurate  interpretation  of  this  book. 
Does  it  mean  to  be  A.  merely  a  statement  of  the  fact  that  they 
did  not  repent,  without  any  reference  to  the  purpose  of  these 
plagues  or  the  possibilities  of  their  position,  or  B.  does  it  mean 
that  repentance  was  still  possible  for  them  and  that  they  did 
not  avail  themselves  of  the  opportunity  to  make  it  and  escape 
from  the  wrath  of  God,  or  C.  does  it  mean  that  these  plagues 
were  designed  to  show  the  powers  of  God,  and  the  follies  and 
evils  of  sin,  and  therefore  to  call  evil-doers  to  repentance?  A 
careful  study  will  show  that  it  is  more  than  a  mere  statement 
of  the  fact  that  they  did  not  repent.  We  saw  that  the  design  of 
the  calamities  described  in  the  seven  trumpets  was  to  call  to 
repentance,  and  we  note  that  even  after  Babylon  is  declared  to 


174  The  Revelation  of  John 

have  fallen  the  people  of  God  are  summoned  to  come  out  of  her 
(xviii:  4),  that  they  partake  not  of  her  sins  and  receive  not  of 
her  plagues.  But  when  we  remember  that  these  are  the  seven 
last  plagues  and  that  their  nature  is  destructive  and  final  we 
conclude  that  the  phrase  implies  that  while  repentance  is  yet 
possible  so  far  as  individuals  are  concerned,  yet  it  is  no  longer 
possible  so  far  as  the  Imperial  power  as  a  whole  is  concerned, 
nor  was  it  expected  or  intended.  A  life  and  death  conflict  is 
going  on  and  there  is  no  hope  that  one  of  the  two  parties  to  it 
will  capitulate  by  repentance  now  though  that  may  still  be 
possible  to  some  extent  and  individuals  here  and  there  may  do 
so.  They  rather  blaspheme  God  as  the  cause  of  their  griefs,  and 
thus  their  hearts  are  hardened  like  that  of  Pharaoh. 

7.  Vs.  10,  11.  The  fifth  angel  empties  his  bowl  upon  the 
throne  of  the  beast.  The  result  is  a  great  darkness  covering  his 
kingdom,  and  pain  so  fierce  that  they  gnawed  their  tongues 
because  of  it.  The  moral  result  was  just  the  same  as  in  the  case 
of  the  preceding  angels,  they  not  only  do  not  repent  but  also 
blaspheme  God  because  of  the  pains,  sores,  and  darkness  from 
which  they  continue  to  suffer. 

By  "the  throne  of  the  beast"  we  may  understand  the  heart 
and  centre  of  the  Empire  itself  as  is  indicated  in  the  phrase 
"his  kingdom  became  darkened"  though  it  is  possible  that  Rome, 
the  capital  city  of  the  Empire  may  be  in  the  writer's  mind.  We 
are  not  told  here  what  beast  is  meant,  but  if  it  is  either  of  those 
mentioned  in  chapter  xiii  as  is  altogether  probable,  the  sig- 
nificance is  plain.  On  the  whole  the  beast  of  xiii:  iff  seems 
the  most  likely  from  the  discussion  of  vs.  13,  immediately  fol- 
lowing. 

8.  Vs.  12-16.  The  sixth  angel  empties  his  bowl  upon  the 
river  Euphrates,  its  waters  drying  up  as  a  result;  then  unclean 
spirits  from  the  mouths  of  dragon,  beast,  and  false  prophet  go 
forth  to  collect  all  the  kings  of  the  whole  world  at  Armageddon 
for  a  great  battle.  A  parenthesis  (vs.  15)  is  inserted  calling  to 
continuous  vigilance.  This  passage  abounds  in  interesting 
points  that  call  for  consideration. 

A.  It  is  worthy  of  note  that  the  sixth  trumpet  also  referred 
to  the  Euphrates  but  apart  from  this  there  is  little  similarity 
between  the  sixth  trumpet  and  this  passage.  In  the  trumpet  four 
angels  bound  in  the  river  are  released  and  a  great  host  of  horse- 
men appears  doing  terrible  damage;  here  the  river  bed  is  drain- 


Exposition  175 

ed  and  a  great  host  gathers  for  a  terrible  conflict.  Possibly  as 
Dr.  Swete  suggests  (id.,  p.  205)  the  drying  of  the  Red  Sea 
(Ex.  xiv:  21)  or  of  the  Jordan  (Jos.  iii:  17)  is  in  mind,  or  he 
may  even  be  thinking  of  the  story  told  by  Herodotus  (i:  191) 
that  Cyrus  captured  Babylon  by  marching  into  the  city  over 
the  drained  bed  of  the  Euphrates. 

B.  With  the  drying  up  of  the  Euphrates  the  way  would  be 
clear  for  the  kings  of  the  east  to  assemble  at  Megiddo  the  great 
battle-field.  Who  the  kings  of  the  east  were  we  can  only  guess. 
Dr.  Swete  thinks  that  the  Parthians  may  have  been  in  the  mind 
of  the  writer  both  here  and  in  chapter  ix:  i^i.  It  seems  quite 
as  likely,  however,  that  the  seer  may  have  in  mind  in  both  cases 
the  ancient  oppressors  of  Israel,  particularly  the  Assyrians  or 
Babylonians. 

C.  The  dragon  is  of  course  the  hideous  monster  of  chapter 
xii:  3ff.  The  beast  is  the  wild  beast  of  xiii:  iff.  But  the 
identity  of  the  false  prophet  requires  some  consideration  to 
determine.  We  observe  that  here  and  also  in  xix:  20  and  xx: 
10  he  is  associated  with  the  beast,  while  in  xix:  20  we  read  that 
"the  beast  was  captured  and  with  him  the  false  prophet  that  did 
the  signs  in  his  presence,  by  which  he  deceived  those  who  re- 
ceived the  mark  of  the  beast  and  those  who  worshipped  his 
image."  These  considerations  make  it  reasonably  certain  that 
the  false  prophet  is  the  second  beast  of  xiii:  11 -18. 

D.  From  the  mouth  of  each  of  the  dragon,  beast,  and  false 
prophet  St.  John  notices  an  unclean  spirit  like  a  frog  come  forth. 
While  it  is  literally  impossible  for  a  spirit  to  be  in  material  form 
like  a  frog,  yet  the  figure  is  remarkably  suitable,  especially  when 
we  recall  2  Thess.  ii :  8,  In  the  Apocalypse  the  mouth  has  great 
power  for  good  or  ill  as  it  is  the  organ  of  speech,  cf.  i:  16 
(xix:  15,  21),  xi:  5,  xii:  15.  The  spirits  are  unclean  to  John 
because  they  are,  as  he  says,  "the  spirits  of  demons  doing  signs." 
The  evil  spirits  come  to  the  kings  of  the  whole  inhabited  earth 
as  it  was  known  then,  compelling  them  to  assemble  for  a  great 
final  struggle. 

E.  The  war  is  that  "of  the  great  day  of  God  the  Almighty." 
Its  exact  nature  has  been  described  by  some  as  internecine,  and 
by  others  as  a  united  battle  of  the  forces  of  the  world  against 
God.  The  expression  "war  of  the  great  day  of  God  the  Al- 
mighty" might  mean  either;  but  the  fact  that  it  is  the  unclean 
spirits  from  the  mouths  of  the  dragon,  beast,  and  false  prophet 


176  The  Revelation  of  John 

that  bring  the  world  forces  together,  not  surely  to  fight  one 
another  but  to  fight  Him  whom  the  men  blaspheme  (vs.  9  and 
11);  and  the  further  fact  that  the  whole  tendency  of  Roman 
domination  was  to  put  down  strife  between  petty  rulers  in  her 
dominions,  (and  when  all  the  rulers  of  her  world-wide  do- 
minion were  marshalled  it  would  not  be  to  fight  one  another), 
indicates  that  the  warfare  here  is  against  God.  Also  the  voice 
from  the  throne  vs.  17,  the  fall  of  Babylon  in  vs.  19,  and  her 
receiving  the  cup  of  God's  fierce  wrath,  vs.  19,  would  seem  to 
point  in  the  same  direction. 

F.  The  battle  field  is  Har  Magedon  to  which  the  evil  frog- 
like spirits  gather  the  kings  with  their  forces  for  the  great  con- 
flict. The  name  given  is  the  Hebrew  name  but  nowhere  in  that 
ancient  language  as  it  has  come  down  to  us  do  we  find  the  name 
in  this  form.  The  name  Megiddo,  variously  spelled,  is  common 
and  well  known,  but  Har-Megiddo  does  not  occur.  The  form 
here  may  be  a  transliteration  either  of  TttO  *in  or  of  VttD  *\f 
The  first  would  mean  Mountain  of  Megiddo ;  the  second,  City 
of  Megiddo.  Megiddo  was  a  town  or  city  on  the  south-western 
side  of  the  great  plain  of  Esdraelon,  and  close  to  the  range  of 
hills  bounding  the  plain  on  that  side.  This  plain  from  time 
immemorial  has  been  one  of  the  world's  great  battle-fields.  It 
was  the  scene  of  many  a  conflict  in  Bible  times,  (Judges  v:  19- 
21,  2  Kings  ix:  27,  xxiii:  29,  30,  2  Chron.  xxxv:  22),  as  well 
as  since,  and  is  therefore  a  suitable  figure  to  represent  the  con- 
flict by  which  the  evil  forces  of  the  world  are  overthrown. 

G.  The  parenthesis  is  worthy  of  note  in  that  it  calls  atten- 
tion to  the  need  of  continuous  vigilance,  as  God  will  descend 
suddenly  and  unexpectedly  like  a  thief. 

H.  Thus  this  plague  is  a  picture  of  the  marshalling  of  the 
forces  of  evil  in  the  world  for  the  great  final  conflict.  There 
has  been  no  repentance,  but  with  every  divine  chastisement 
there  has  been  greater  determination  than  ever  before  to  conquer 
the  forces  of  righteousness  and  God. 

9.  Vs.  17-21.  The  seventh  bowl  is  poured  out  in  the  air  and 
a  voice  out  of  the  temple  from  the  throne  announces  that  the 
long  expected  end  of  Babylon  has  come  at  last :  and  amid  great 
convulsions  of  nature  it  is  seen  that  the  world  power  is  com- 
pletely overthrown  and  the  fierce  wrath  of  God  is  being  poured 
out  upon  it,  while  men  blaspheme  God  for  the  plague. 

A.  The  voice  comes  from  the  throne  and  out  of  the  temple 


Exposition  177 

and  therefore  is  the  voice  of  God  (iv:  2)  and  so  is  properly 
called  great,  though  the  adjective  may  signify  loud,  or  strong, 
as  well.  It  utters  but  one  word, — "Done,"  signifying  that  the 
object  of  the  seven  last  plagues  is  accomplished. 

B.  But  the  one  word  is  emphasized  by  many  attending  phe- 
nomena of  nature;  there  are  voices,  but  their  sources  are  not 
mentioned ;  the  thunders  and  lightnings  add  impressiveness  to 
the  scene.  John  is  careful  to  indicate  that  this  earthquake  is  the 
greatest  that  ever  visited  the  earth,  a  point  specially  noteworthy 
in  an  age  of  great  earthquakes  such  as  the  first  century  dis- 
played.  The  hail  adds  to  and  completes  these  demonstrations 
of  nature,  and  this  hail  was  exceedingly  severe.  The  weight  of 
each  stone  being  about  that  of  a  talent.  It  is  impossible  to  de- 
termine the  exact  weight  of  the  talent  as  it  varied  in  different 
times  and  places ;  roughly  speaking,  perhaps  an  hundred  pounds 
would  be  sufficiently  definite  and  accurate  in  this  case,  as  some 
talents  were  of  less  and  others  of  greater  weight  than  even  that. 
An  hail  storm  with  stones  of  that  weight  would  be  a  plague  so 
exceedingly  severe  that  no  living  creatures  would  survive  it, 
unless  protected  by  very  substantial  shelter.  Even  in  the 
Egyptian  plague  the  hail  killed  the  herdmen  in  the  fields  (Ex. 
ix:  22ff). 

C.  The  moral  effect  of  these  visitations  is  no  better  than  be- 
fore (vs.  9  and  11).  Although  it  is  the  last  plague  in  the  last 
series  and  brings  certain  destruction  to  Babylon,  yet  Babylon's 
people,  instead  of  repenting  blaspheme  God. 

D.  Amidst  the  terrible  display  of  natural  phenomena  Baby- 
lon disappears.  The  city,  which  is  here  Rome  (as  we  saw  xiv: 
8)  as  the  seat  of  the  Imperial  power,  is  now  torn  asunder  so 
that  it  is  divided  into  three  parts  by  the  great  earthquake  which 
also  extends  its  destruction  throughout  and  even  beyond  the  Em- 
pire, as  the  cities  of  the  Gentiles  fall.  Every  island  and  moun- 
tain disappears  also;  here  mountain  and  island  are  doubtless 
expressions  representing  the  power  of  Rome,  so  that  in  their  dis- 
appearance the  different  forms  which  the  power  of  the  Empire 
may  have  assumed  vanish  also.  Thus  the  overthrow  is  complete 
and  no  portion  or  form  of  the  Empire  is  left  untouched. 

10.  We  thus  see  that  the  section  of  the  book  comprised  in 
chapters  xv  and  xvi  is  a  section  describing  judgment,  and  en- 
larging on  the  overthrow  of  Rome  described  in  xiv:  14-20  and 
previously  announced  in  xiv:  8.     But  it  is  by  no  means  the 


178  The  Revelation  of  John 

whole  of  the  judgment  story.  Indeed  it  is  only  the  first  of  it. 
It  is  continued  in  the  following  chapters  which  we  now  pass  on 
to  consider. 


XXX 

Babylon  Ready  for  Judgment.     Chapter  xvii:  1-18. 

1.  One  of  the  seven  angels  who  had  the  seven  bowls  of  the 
wrath  of  God,  comes  to  the  seer  in  his  vision,  invites  him  to 
follow  him  jthat  he  may  show  him  the  judgment  of  the  wicked 
woman  who  sits  upon  many  waters  and  has  done  so  much  evil 
in  the  world.  John  does  as  he  is  commanded  and  is  led  in  the 
spirit  into  the  wilderness,  where  he  sees  an  iniquitous  woman 
sitting  on  a  scarlet  colored  beast  having  seven  heads  and  ten 
horns  and  full  of  the  names  of  blasphemy.  The  woman  is 
gorgeously  attired  in  the  most  expensive  fabrics  and  jewels,  and 
holds  in  her  hand  a  golden  cup  full  of  the  abominations  and 
filthiness  of  her  iniquities.  Her  name  and  character  are  in- 
dicated by  an  inscription  on  her  forehead.  She  is  drunken,  not 
with  wine  but  with  the  blood  of  the  saints  and  Christian 
martyrs.  John  marvels  at  the  sight,  but  the  angel  proceeds  to 
explain  the  meaning  of  the  picture,  which,  though  not  com- 
plete is  yet  so  clear  that  we  can  have  no  doubt  as  to  its  signifi- 
cance. 

2.  The  angel  in  his  explanation  of  the  picture  begins  with  the 
beast,  and  it  will  be  most  convenient  to  follow  him  in  this. 

A.  The  beast  is  described  in  vs.  3,  and  is  exceedingly  hideous. 
His  color  is  crimson  or  scarlet,  kokkwos,  i.  e.  of  the  color  pro- 
duced by  kokkos,  a  parasite  of  the  ilex  coecifera  much  used  for 
dyeing  textile  materials ;  his  body  is  full  of,  i.  e.  completely  cov- 
ered with  names  of  blasphemy,  while  he  possesses  seven  heads 
and  ten  horns;  also  on  the  beast  the  woman  sits. 

B.  Before  considering  the  interpretation  we  may  notice  the 
resemblance  between  this  beast  and  that  of  xiii:  iff.  Both  have 
seven  heads  and  ten  horns.  The  heads  of  the  beast  of  xiii:  iff 
have  the  names  of  blasphemy  while  the  whole  body  of  this  beast 
is  covered  with  them.  One  of  the  heads  of  the  beast  in  xiii:  iff 
was  wounded  unto  death  but  is  healed;  this  beast  is  described 
as  the  one  that  "was  and  is  not  and  shall  be  present."  In  the 
other  descriptive  details  of  the  beast  in  xiii:  iff  we  have  many 
points  to  which  nothing  corresponds  in  the  description  of  this 
beast,  while  in  xiii:  iff  there  is  nothing  to  indicate  that  th« 
beast  has  any  rider  as  the  one  here  has. 

179 


180  The  Revelation  of  John 

C.  In  vs.  8-13  we  have  the  interpretation  of  this  figure,  and 
while  many  details  are  not  clear  yet  the  general  significance  is 
plain.  ( 1 )  The  beast  was,  and  is  not,  and  yet  is.  This  may  be 
understood  as  referring  to  Nero  who  had  disappeared  (and  so 
was  not),  but  who  had  reappeared,  not  in  his  own  person  as 
many  expected  he  would,  but  in  the  person  of  Domitian  who 
was  recognized  as  resembling  him.  Dr.  Swete  (Apoc,  p.  221) 
gives  several  quotations  to  show  this,  and  points  out  that  with 
St.  John  living  under  Domitian,  and  unable  therefore  to  refer 
to  him  by  name,  Domitian  would  take  Nero's  place  and  style 
just  as  John  the  Baptist,  who  came  in  the  spirit  and  power  of 
Elijah,  is  called  Elijah  by  our  Lord  (Matt,  xi:  14,  Mark  ix: 
13).  (2)  The  beast's  ascent  from  the  abyss  would  indicate 
his  exceedingly  evil  origin,  and  his  descent  into  perdition 
(a-n-wXeLav)  would  indicate  his  fate  in  the  mind  of  the  seer, 
while  the  wonder  of  the  common  crowd  adds  a  touch  of  interest 
to  the  prediction.  (3)  His  seven  heads  (vs.  9)  are  seven  moun- 
tains on  which  the  woman  sits.  This  clearly  indicates  Rome, 
not  the  city,  but  Imperial  Rome  of  which  the  city  was  the  capital 
and  centre,  as  geographically  the  city  was  built  on  seven  hills  be- 
side the  Tiber.  (4)  The  seven  heads  are  also  seven  kings,  five 
are  fallen,  one  is,  and  the  other  has  not  yet  appeared.  Here  we 
reach  perhaps  the  greatest  difficulty  in  the  interpretation  of  this 
section  and  opinions  of  interpreters  vary  greatly.  Where  are 
we  to  begin  and  whom  are  we  to  consider  as  kings  in  making 
the  enumeration?  Probably  the  best  course  is  that  taken  by  Dr. 
Swete  (id.,  p.  220)  and  is  substantially  as  follows:  The  Roman 
emperors  in  the  first  century  are  Julius  Caesar,  Augustus,  Tiber- 
ius, Caligula,  Claudius,  Nero,  Galba,  Otho,  Vitellius,  Ves- 
pasian, Titus,  Domitian,  Nerva,  and  Trajan.  Assuming  that 
by  "kings"  John  means  emperors,  it  is  probable  that  Julius 
Caesar  would  not  be  counted  as  he  was  a  dictator  rather  than  an 
emperor  though  he  claimed  the  title  of  emperor.  Besides  it  is 
hardly  likely  that  he  would  reckon  Galba,  Otho  and  Vitellius 
among  the  Augustan  emperors  as  they  all  passed  away  in  one 
year  and  might  never  have  been  acknowledged  in  Asia  Minor 
by  the  people  in  general.  This  would  leave  Augustus,  Tiberius, 
Caligula,  Claudius,  Nero,  Vespasian,  Titus,  Domitian,  Nerva, 
Trajan,  and  place  the  passage  in  the  reign  of  Vespasian  (A.  D. 
69-79),  and  probably  as  the  expression  "the  other  is  not  yet 
come"  suggests,  towards  its  close  when  the  accession  of  Titus 


Exposition  181 

seemed  imminent.  As  he  reigned  but  two  years  he  certainly 
continued  "a  little  time."  The  eighth  then  would  be  Domitian 
who  was  of  the  same  character  as  the  seven  and  followed  much 
the  same  methods  regarding  the  Christians  as  did  they,  and 
especially  Nero  whom  he  resembled  very  closely  as  already- 
stated.  In  this  connection  it  may  be  pointed  out  that  the  ap- 
parent contradiction  between  the  tenth  verse  and  the  acceptance 
of  the  time  of  Domitian  as  the  date  of  the  Apocalypse,  may  be 
reconciled  either  by  supposing,  first,  that  the  writer  here  in- 
corporates an  older  apocalypse  or  re-edits  his  own  work;  or 
second  that  he  purposely  transfers  himself  in  thought  to  the 
time  of  Vespasian,  and  thus  interprets  past  events  in  a  prophetic 
way, — a  method  common  with  apocalyptic  writers.  (5)  The 
ten  horns  are  kings  (i.  e.  emperors)  who  have  not  yet  reigned 
but  will  reign  for  short  periods,  on  the  one  hand  supported  by 
the  power  of  the  Empire  on  the  other  agreeing  in  using  their 
strength  and  authority  in  her  interests  (vs.  12,  13).  The  num- 
ber ten  here  must  not  be  taken  literally,  but  as  the  symbol  of 
completeness.  The  period  of  one  hour  is  allotted  to  each, — that 
is  a  brief  time.  Thus  the  full  number  of  emperors  determined 
by  God  shall  come  and  each  have  his  little  day  and  cease  to  be, 
until  the  full  number  is  complete. 

3.  The  woman  who  sits  upon  the  beast  is  described  and  in- 
terpreted. 

A.  She  is  described  as  very  iniquitous,  having  sinned  with 
the  kings  of  the  earth  and  made  its  inhabitants  drunken  with 
the  wine  of  her  evils;  she  sits  upon  a  scarlet  colored  beast  (vs. 
3)  and  many  waters  (vs.  1);  she  is  attired  in  the  most  ex- 
pensive and  luxurious  way ;  she  bears  in  her  hand  a  golden  cup 
full  of  her  iniquities,  and  on  her  head  a  name  written  indicat- 
ing her  character,  while  she  is  drunken  with  the  blood  of 
Christ's  saints  and  martyrs. 

B.  It  does  not  take  many  words  to  explain  the  meaning  of  the 
woman  after  what  has  been  said  about  the  beast.  "The  woman 
that  you  saw  is  the  great  city  which  has  dominion  over  the 
kings  of  the  earth,"  vs.  18.  After  what  has  been  said  about  the 
beast  and  its  significance  only  one  interpretation  is  possible  for 
this, — namely  Rome,  the  city.  She  was  a  great  city;  she  sat 
upon  the  seven  mountains,  the  seven  heads  of  the  beast;  her 
power  had  extended  over  practically  all  of  the  world  as  then 
known;  she  was  exceedingly  vile,  especially  when  viewed  from 


1 82  The  Revelation  of  John 

a  Christian  standpoint,  her  evil  character  being  conscious,  open, 
and  flagrant,  and  thus  fittingly  represented  as  emblazoned  on 
the  woman's  forehead ;  and  she  was  mad  with  the  passion  to 
exterminate  the  Christians,  many  of  whom  she  had  already  put 
to  death. 

4.  The  seer  observes  that  the  woman  while  sitting  upon  her 
beast  is  also  sitting  upon  many  waters.  These  are  not  described 
more  minutely  but  are  interpreted  (vs.  15)  as  peoples,  multi- 
tudes, nations,  and  tongues,  that  is,  of  course,  of  the  Empire. 

5.  But  in  all  this  picture  there  is  an  element  of  doom.  The 
beast  ascends  out  of  the  abyss  and  goes  into  destruction  (vs. 
8  and  11).  The  ten  horns  shall  be  overcome  by  the  Lamb  (vs. 
14).  Even  the  emperors  that  shall  arise  over  the  destinies  of 
the  Empire  shall  hate  the  great  city  of  Rome,  make  her  desolate 
and  naked,  and  burn  her  with  fire.  We  know  indeed  that  the 
emperors  were  no  true  friends  of  Rome.  They  feared  it,  hated 
it,  reduced  its  liberties,  took  away  its  power,  murdered  its  lead- 
ing citizens  wishing  (like  Caligula)  that  the  whole  Roman 
people  had  a  single  neck  so  he  could  sever  it  at  a  stroke,  and 
(like  Nero)  laying  the  city  in  ashes.  Thus  the  Imperial  city 
in  her  luxury  and  iniquity  would  be  called  upon  to  suffer  the 
just  judgment  of  God,  which  would  assail  her  both  from  within 
and  without.  While  the  Lamb  should  overcome  them  even 
their  own  emperors  would  be  inspired  to  do  the  will  of  God 
(vs.  17).  What  a  source  of  comfort  this  must  have  been  to 
the  oppressed  Christians  of  Asia  Minor  as  they  were  assured 
that  their  great  persecutor,  in  spite  of  her  power,  luxury,  and 
iniquity,  must  submit  to  the  will  and  purposes  of  God  who  was 
stronger  and  greater  even  than  Rome. 

6.  In  this  chapter  we  have  a  picture  of  Rome  as  she  appeared 
to  the  seer  and  as  she  really  was, — powerful,  proud,  rich,  wick- 
ed, the  queen  and  mistress  of  the  earth  yet  ready  for  destruction, 
and  subject  to  God  who  is  supreme  and  will  one  day  destroy 
her  for  her  wickedness.  The  following  chapter  tells  of  her 
overthrow. 


XXXI 

Babylon's  Fall.    Chapter  xviii:  1-24. 

1.  Vs.  1-3.  Still  another  angel  descends  from  heaven.  He 
is  very  powerful  and  his  glory  is  so  great  that  the  earth  is 
brightened  thereby.  He  repeats  the  announcement  of  Baby- 
lon's fall  already  given  (xiv:  8).  And  not  only  has  she  fallen, 
but  demons,  all  foul  spirits,  and  all  unclean  and  hateful  birds 
dwell  in  her.  Her  fall  is  a  moral  and  spiritual  one  and  not  a 
military  defeat  by  a  more  powerful  foe.  She  has  been  cast  down 
by  her  own  wickedness,  which  she  has  extended  far  and  wide; 
luxury  and  iniquity  have  been  her  overthrow.  Every  student 
of  Roman  history  knows  that  this  is  the  real  reason  for  the  fall 
of  Imperial  Rome.  There  is  therefore  no  need  to  dwell  on  the 
point  further  than  to  call  attention  to  the  clearness  with  which 
the  seer  discerned  its  approach. 

2.  Vs.  4-20.  A  voice  is  now  heard  from  heaven  instructing 
God's  people  to  come  out  of  Babylon  lest  they  partake  of  her 
sins  and  punishments. 

A.  The  voice  may  be  that  of  God,  as  the  expression  my  peo- 
ple (vs.  4)  would  suggest,  or  that  of  an  angel  of  the  Presence 
as  such  expressions  as  "the  Lord  God"  (vs.  8),  and  "God  has 
judged"  (vs.  20)  would  indicate. 

B.  The  instruction  is  to  "Come  forth,  my  people,  out  of  her." 
This,  of  course,  cannot  imply  that  they  were  to  leave  the  Empire 
and  take  up  their  abode  in  some  remote  region  of  the  world. 
But  it  calls  upon  them  to  practise  disentanglement  and  aloof- 
ness from  the  sins  of  the  Empire. 

C.  The  reason  why  this  command  should  be  obeyed  is  given, 
— to  avoid  participation  in  her  sins  and  plagues.  This  is  ex- 
plained at  greater  length  to  vs.  20,  but  may  be  summed  up  in 
the  words  of  the  fifth  verse,  "Her  sins  have  reached  unto  the 
heaven,  and  God  has  remembered  her  iniquities."  More  spe- 
cifically, because  her  sins  are  very  great,  and  God  remembers 
them  (vs.  5)  and  will  give  to  her  full  punishment  (vs.  6-8). 

D.  The  command  to  punish  her  (vs.  6-8)  must  be  understood 
as  addressed,  not  to  God's  people,  but  to  some  agency  of  de- 
struction, possibly  her  own  kings  (xvii:  i6ff). 

E.  The  principle  of  the  punishment  as  stated  here  must  not 
be  considered  as  vindicative,  but  as  the  divine  law  of  punishment 

183 


184  The  Revelation  of  John 

in  such  cases.  The  lex  talionis  is  common  in  the  Old  Testa- 
ment, and  sometimes  the  evildoer  was  required  to  pay  double 
as  here  (cf.  Ex.  xxii:  4,  7,  9,  Isa.  xl:  2,  Jer.  xvi:  18). 

F.  The  certainty  and  measure  of  her  punishment  is  guaran- 
teed by  the  character  of  God.  He  is  "strong"  (vs.  8)  and  this 
fact  is  emphasized  by  the  position  of  the  adjective  in  the  sen- 
tence. Thus  the  decreed  penalty  shall  be  inflicted  and  it  shall 
come  with  terrible  severity  and  all  the  more  certainly  because 
she  did  not  expect  it. 

3.  We  have  now  a  series  of  dirges  over  Babylon's  fall,  vs. 
9-19,  uttered  apparently  by  the  same  voice  as  vs.  4-8.  The 
whole  passage  may  have  been  suggested  by  Ezekiel's  lamentation 
over  Tyre  (Ezek.  xxvii). 

A.  In  vs.  9-10  we  have  the  lament  of  the  kings  of  the  earth 
over  Babylon's  (Rome's)  fall.  By  the  term  kings  here  as  in 
xvii:  18  we  may  understand  either  (1)  the  subordinate  and 
allied  princes,  or  (2)  the  wealthy  and  luxurious  who  were 
(according  to  Ramsay)  often  so  styled  in  the  common  speech 
of  that  time.  The  kings  of  client-states  in  Asia  Minor  and 
Syria  also  visited  Rome  as  occasion  required.  Each  and  all  of 
these  were,  of  course,  more  or  less  involved  in  the  spirit  and 
evils  of  Rome.  These  are  represented  as  lamenting  for  Rome, 
but  standing  at  a  safe  distance  themselves  to  avoid  danger. 
They  have  shared  in  her  iniquities  and  favors,  but  can  do  noth- 
ing to  help  her  in  the  day  of  her  doom. 

B.  The  merchants  of  the  earth  add  their  contribution  to  the 
lament  for  Rome  (vs.  11-16),  while,  like  the  kings,  they  stand 
at  a  safe  distance.  What  these  chiefly  regret  is  not  Rome's 
downfall  so  much  as  the  loss  of  their  market.  An  immense 
trade  from  all  parts  centered  in  Rome  which  was  the  world's 
great  market  in  that  day.  The  list  of  articles  here  given  shows 
the  great  length  to  which  wealth  and  luxury  had  gone  in  that 
city,  especially  as  slaves  and  souls  of  men  are  not  exempted. 

C.  A  third  class — the  mariners — add  their  lament  in  vs. 
17-19.  Like  the  others  they  keep  a  safe  distance  but  mourn  the 
passing  of  the  one  who  made  them  rich  and  note  the  suddenness 
of  her  downfall. 

4.  The  Church  is  called  upon  to  rejoice  over  her  (vs.  20) 
and  we  may  believe,  not  in  any  vindicative  way,  but  because 
God's  purposes  have  been  accomplished  and  she  is  freed  at  last 
from  her  scourge,  by  the  just  judgment  of  God. 


Exposition  185 

5.  As  if  all  this  were  not  enough  to  impress  the  certainty  and 
completeness  of  the  fall  of  Rome  on  the  reader  a  further  pic- 
ture is  added  in  vs.  21-24. 

A.  An  angel  takes  up  a  stone  like  a  great  mill-stone,  casts  it 
into  the  sea,  to  show  how  Rome  shall  perish,  i.  e.  violently, 
quickly,  completely.  The  violence  is  especially  mentioned,  and 
the  completeness  is  dwelt  upon  at  length. 

B.  The  reason  for  her  overthrow  is  given  also  (vs.  23,  24). 
It  is  her  deception  of  all  races  of  people  by  her  wickedness, 
and  her  murders  of  the  Christians  and  even  of  all  who  were 
put  to  death  in  the  world,  all  of  which  was  done  through  her 
extensive  commerce. 

6.  Here  we  have  a  picture  of  the  coming  downfall  of  Rome 
as  an  outward  organization  or  monstrous  creature  in  the  world. 
Her  overthrow  as  a  religious  and  political  force  is  later  de- 
scribed (chapter  xix:  11-21). 


XXXII 

The  Thanksgiving  to  God.    Chapter  xix:  i-io. 

Here  we  have  the  great  thanksgiving  to  God  following  the 
overthrow  of  Babylon,  and  at  the  same  time  a  glimpse  of  the 
position  of  His  followers. 

i.  The  great  crowd  of  people  in  heaven  praise  God,  ascrib- 
ing to  Him  glory,  honour,  and  power,  and  recognizing  the  jus- 
tice of  His  act  in  judging,  condemning,  and  destroying  Rome; 
vs.  1-3.  There  is  nothing  to  indicate  clearly  whether  this  is  the 
church  on  earth  or  an  angelic  host. 

,  2.  The  four  living  creatures  and  the  twenty-four  elders  fall 
down  and  worship  God,  adding  their  "Amen"  and  "Hallelu- 
jah," representing  of  course,  the  Church  and  nature. 

3.  A  voice  from  the  throne,  vs.  5,  is  probably  that  of  an 
angel  of  the  Presence.  The  language  precludes  the  idea  of  its 
being  that  of  God.  The  voice  calls  on  all  the  servants  of  God 
to  praise  Him,  whatever  their  status.  This  probably  includes 
both  the  angelic  hosts  and  the  earthly  church.  There  seems  to 
be  no  way  to  determine  whether  this  crowd  is  the  same  as  that 
of  vs.  1,  or  not. 

4.  Their  answer  is  a  mighty  torrent  of  praise  to  God  es- 
pecially because  A.  He  reigns,  and  B.  the  marriage  of  the 
Lamb  and  His  bride  is  at  hand.  It  is  interesting  to  note  that 
the  crowd  in  vs.  1  praises  Him  for  the  judgment  He  has  dis- 
pensed, while  here  the  reason  is  His  sovereignty  and  the  ap- 
proaching marriage  of  the  Lamb.  Here  we  have  another  in- 
stance of  the  same  principle  as  we  saw  in  xiv:  8.  The  mar- 
riage is  announced  as  at  hand,  and  in  one  sense  really  had 
come,  though  the  conflicts  of  xix:  11 -21  and  the  thousand  years 
of  xx :  2  as  well  as  the  other  events  of  chapter  xx,  transpire 
before  the  bride  appears  in  xxi:  2.  The  attire  of  the  bride  is 
mentioned  as  fine  linen  clean  and  white,  which  is  understood 
to  signify  righteousness.  This  contrasts  sharply  with  that  of  the 
wicked  woman  (xvii:  4,  xviii:  16). 

5.  The  angel  (of  xvii:  1)  now  addresses  the  seer  and  gives 
him  instructions  to  write  that  these  who  are  summoned  to  this 
marriage  supper  of  the  Lamb  are  blessed,  and  the  angel  adds 

186 


Exposition  187 

also  that  these  words  are  God's  true  sayings.  This  solemn  claim 
to  truthfulness  does  not,  as  Dr.  Swete  (id.,  p.  248)  points  out, 
imply  the  literal  fulfilment  of  all  details,  as  we  must  remember 
that  we  are  dealing  with  an  apocalypse,  which  must  be  in- 
terpreted and  understood  differently  from  ordinary  narrative. 

6.  The  seer  is  so  completely  overborne  by  the  greatness  of 
the  revelation  that  has  been  given  him  that  he  prostrates  him- 
self in  worship  before  the  angel  who  has  shown  it  to  him.  This 
however  he  is  forbidden  to  do,  saying  that  he  also  is  one  of  his 
fellow  servants  and  one  of  Christ's  faithful  followers:  there- 
fore the  seer  should  not  worship  him  but  God. 


XXXIII 

The  Victor  and  the  Slain.     Chapter  xix:  11-21. 

The  sky  opens  and  John  sees  a  warrior  going  forth  with  his 
army.  An  angel  invites  the  fowls  of  heaven  to  feed  upon  the 
slain.  The  beast  and  the  kings  of  the  earth  and  their  armies 
assemble  to  join  battle  with  the  warrior.  The  battle  is  fought, 
the  warrior  is  victorious,  his  opponents  are  taken  and  destroyed, 
and  the  birds  are  filled  with  their  flesh. 

Here  a  number  of  features  call  for  our  consideration. 

1.  The  warrior  is  clearly  and  beautifully  pictured,  and  the 
different  elements  in  the  sketch  must  be  noted. 

A.  He  rides  a  white  horse.  This  probably  has  no  more 
significance  than  to  suggest  the  purity  and  victory  of  the  war- 
rior and  to  give  color  to  the  picture.  The  rider  is  not  the  same 
as  that  in  chapter  vi:  2,  although  there  is  some  outward  sim- 
ilarity. 

B.  The  name  of  the  warrior  is  "faithful  and  true."  In  iii: 
14  we  have  the  expression  "the  faithful  and  true  witness"  which 
undoubtedly  designates  Christ.  In  i:  5  Christ  is  especially 
designated  as  "the  faithful  witness."  And  while  He  is  not  here 
called  a  "witness,"  but  is  given  a  military  description,  the  pre- 
sumption is  that  the  name  will  here  apply  to  Him,  as  no  one 
with  whom  the  seer  could  be  acquainted  would  be  so  well  en- 
titled to  the  name  or  designation. 

C.  In  righteousness  He  judges  and  makes  war.  No  doubt 
the  writer  has  in  mind  the  prophecy  of  the  Messiah  in  Isa.  xi: 
3,  4,  where  He  is  pictured  as  both  a  judge  and  a  warrior.  When 
we  also  recall  the  corrupt  methods  of  eastern  courts  and  tri- 
bunals and  the  injustice  often  meted  out  to  the  Christians  we 
have  further  evidence  that  this  is  meant  to  be  a  description  of 
Christ,  as  all  earthly  judges  and  military  men  were  apt  to  be 
unjust  in  their  judgments  and  in  the  reasons  for  their  military 
campaigns.  Furthermore  in  1  Tim.  vi:  15  Christ  is  designated 
as  a  Potentate  (SiWonys),  and  thus  would  have  power  both  to 
judge  and  make  war,  and  in  John  v:  22  Christ  Himself  de- 
clares that  God  has  committed  all  judgment  unto  Him. 

D.  His  eyes  are  as  a  flame  of  fire.  A  comparison  of  this 
with  i:  14  and  ii:  18  where  the  designation  is  certainly  applied 

188 


Exposition  189 

to  Christ  makes  it  reasonably  clear  that  it  is  to  be  understood 
as  applying  to  Him  here. 

E.  He  wears  many  diadems  on  His  head.  This  is  a  new  des- 
ignation, though  the  dragon  (xii:  3)  and  the  wild  beast  (xiii: 
1 )  each  wore  diadems.  It  is  impossible  to  think  that  they  are 
meant  by  the  warrior  here.  While  Christ  has  not  before  been 
represented  as  wearing  diadems  yet  it  is  eminently  suitable  that 
he  should  be  so  represented,  as  He  is  more  worthy  than  either 
the  dragon  or  the  wild  beast,  and  He  had  already  achieved  not- 
able victories  over  temptation,  death,  etc.,  while  none  were  as 
worthy  as  He  to  rule. 

F.  He  has  a  mystic  name.  This  also  has  not  been  previously 
mentioned  of  Christ,  but  it  is  quite  in  line  with  what  we 
might  expect  in  such  a  description  of  Him  as  we  have  before  us. 
Besides,  the  faithful  in  Pergamum  were  to  receive  a  new  and 
mysterious  name  (ii:  17),  the  144,000  had  their  Father's  name 
written  in  their  foreheads,  and  the  iniquitous  woman  had  a 
similar  designation  (xvii:  1).  While,  therefore,  we  cannot  find 
in  this  an  evidence  that  the  warrior  is  Christ,  yet  we  can  see 
in  it  nothing  contrary  to  that  view  and  something  to  support  it 
as  He  is  thus  represented  as  superior  to,  or  at  least  the  equal 
of  others  in  the  things  that  clothe  Him  with  awe. 

G.  He  is  clothed  with  a  garment  spattered  with  blood.  There 
is  considerable  uncertainty  as  to  the  exact  text  and  its  transla- 
tion here,  but  in  view  of  vs.  15,  the  rendering  "spattered"  seems 
best.  The  garment  spattered  with  blood  has  in  it  nothing  that 
distinctively  marks  its  wearer  as  Jesus  Christ,  but  it  is  in  har- 
mony with  the  other  features  of  the  picture  of  the  victorious 
warrior  and  if  it  is  found  that  we  have  here  a  picture  of  Christ 
this  will  not  contradict  it. 

H.  His  name  is  called  the  Word  of  God.  In  view  of  John 
i:  iff  and  1  John  v:  7  the  presumption  is  in  favor  of  the  view 
that  this  name  is  a  designation  for  Christ;  and  although  the 
Gospel  and  Epistle  are  probably  later  than  the  Apocalypse  the 
conception  may  have  taken  shape  in  the  writer's  mind. 

I.  He  is  followed  by  the  armies  of  heaven  clothed  in  fine 
white  linen  and  riding  on  white  horses.  The  white  horses  and 
fine  linen  again  would  suggest  purity  and  victory.  The  armies 
of  heaven  here  must  mean  the  angelic  hosts  and  not  the  sun, 
moon,  stars,  etc.  The  saints  follow  Christ  as  the  Lamb  (xvii: 
14),  but  these  seem  not  to  be  saints  but  angelic  hosts.    Again, 


190  The  Revelation  of  John 

while  the  evidence  is  not  absolutely  conclusive  the  presumption 
is  that  the  armies  of  heaven  would  follow  only  one  who  was 
worthy.  Michael  fought  with  his  angels  (xii:  7)  and  Christ 
could  have  more  than  twelve  legions  of  angels  if  necessary 
(Matt,  xxvi:  53).  The  presumption  here  again  then,  is  that 
the  warrior  is  Christ. 

J.  A  sharp  sword  proceeds  from  His  mouth.  This  marks 
His  warfare  as  unique  and  carried  on  by  the  power  of  evidence, 
argument,  truth,  etc.,  rather  than  by  physical  prowess.  The 
similarity  of  the  picture  with  that  in  i:  16  can  not  be  overlooked. 
As  Christ's  warfare  is  carried  on  not  so  much  by  physical 
prowess  as  by  testimony,  evidence,  and  the  power  of  truth,  and 
as  i:  16  certainly  refers  to  Christ,  we  conclude  that  here  we  have 
a  clear  indication  that  the  warrior  is  Christ.  With  this  sword 
he  is  to  smite  the  nations.  This  seems  rather  severe  treatment 
to  come  from  one  who  has  often  been  referred  to  as  the  Lamb 
in  this  book.  But  we  must  remember  that  it  agrees  with  the 
rest  of  the  picture  of  a  warrior  riding  out  to  battle,  and  also  is 
in  accordance  with  the  judgment  that  Christ  brings  into  the 
world  (John  iii:  19,  20). 

K.  He  is  to  rule  the  nations  with  a  rod  of  iron.  This  is  a 
promise  to  the  overcomers  (ii:  27)  and  to  the  woman's  son 
(xii:  5),  who,  if  correctly  interpreted,  is  Christ.  Thus  this 
clause  points  to  Christ  as  the  warrior. 

L.  He  treads  the  winepress  of  the  fury  of  the  wrath  of  God 
the  Almighty.  The  figure  of  the  winepress  is  a  familiar  one  in 
this  book  (cf.  xiv:  8,  10,  19,  xvi:  19).  We  learned  in  con- 
sidering chapter  xiv:  17-20  that  the  winepress  of  the  wrath  of 
God  is  a  picture  of  judgment.  Here  we  learn  that  it  is  the 
warrior  who  is  treading  the  winepress,  and  therefore  executing 
judgment.  While  it  may  seem  again  rather  incongruous  to 
think  of  Christ  as  exercising  judgment  yet  it  is  in  accord  with 
the  description  in  vs.  11  and  12,  which  we  found  pointed  strong- 
ly to  Christ.  This  passage  then  means  that  He  executes  God's 
judgments  in  the  world. 

M.  The  name  written  on  His  garment  and  on  His  thigh, — 
King  of  Kings,  and  Lord  of  Lords, — leaves  no  doubt  whatever 
that  Christ  is  meant,  when  we  remember  that  He,  as  the  Lamb, 
is  so  designated  in  xvii:  14  and  also  in  1  Tim.  vi:  15. 

N.  There  can  be  no  reasonable  doubt  on  the  whole,  after 
our  consideration  of  the  description  clause  by  clause,  that  the 


Exposition  19 1 

author  wishes  us  to  see  in  the  warrior  a  picture  of  Jesus  Christ. 
There  is  really  nothing  in  the  description  against  this  though 
there  are  some  features  that  at  first  glance  might  seem  to  be 
against  it.  But  there  are  so  many  points  that  are  clear  and 
strong  that  we  can  have  no  doubt  as  to  the  meaning. 

2.  The  angel  standing  in  the  sun  can  be  little  more  than  a 
feature  designed  to  give  color  to  the  scene,  but  in  this  it  is  very 
effective.  The  readiness  with  which  vultures  and  similar  birds 
flock  to  feed  on  dead  bodies  is  well  known.  But  the  greatness 
of  the  coming  slaughter  of  the  enemies  of  Christ  and  the  Church 
is  shown  by,  A.  the  angel's  standing  in  the  sun,  where  he  could 
reach  the  greatest  possible  area;  B.  his  calling  to  all  the  birds 
flying  in  mid-heaven;  C.  the  great  voice  with  which  he  calls; 
D.  the  different  classes  enumerated  in  vs.  18;  and  E.  the  fact 
that  it  is  called  "the  great  supper  of  God."  These  features  add 
much  to  the  impressiveness  of  the  picture. 

3.  Vs.  19  tells  of  the  assembled  hosts  of  Christ's  enemies. 

A.  The  beast  may  be  either  the  beast  of  chapter  xiii:  1-10, 
or  the  beast  of  chapter  xvii  on  which  the  iniquitous  woman  sits. 
But  a  careful  examination  will  enable  us  to  see  that  it  is  the 
beast  of  chapter  xiii,  that  is  here  meant,  though  that  of  xiii: 
1 -10  and  that  of  xvii  are  both  representative  of  Imperial  Rome, 
as  we  have  already  seen.  But  it  seems  better  to  identify  this 
beast  with  that  of  xiii:  1-10  because  of  his  association  with  the 
false  prophet  in  the  following  verse, — and  we  have  already  iden- 
tified the  false  prophet  with  the  beast  of  xiii:  nff,  (see  dis- 
cussion of  xvi:  13)  ;  and  because  it  suits  better  the  plan  of  this 
part  of  the  book.  In  xiv:  8  we  have  the  announcement  of  the 
fall  of  Babylon;  in  xvi:  i6ff  Babylon  is  overthrown  in  the  great 
battle  of  Har  Magedon;  here  (xix:  19-21)  Babylon  as  rep- 
resented in  the  beast  and  the  false  prophet  is  overthrown; 
while  in  xx:  iff  Satan,  the  dragon  of  xii:  3ff  is  himself  bound. 

B.  The  kings  of  the  earth.  This  may  mean  either  the  em- 
perors, or  rulers  of  provinces,  etc.,  or  persons  eminent  because 
of  their  financial,  social,  political,  military,  or  religious  positions 
and  thus  able  to  control  the  forces  of  the  Empire. 

C.  Their  armies,  no  doubt  are  the  military,  financial,  social, 
political,  religious,  and  other  forces  of  the  Empire  controlled 
by  those  in  positions  of  authority  or  leadership. 

D.  The  false  prophet  is  not  mentioned  in  the  list  of  forces 
enumerated  in  vs.  19  but  he  is  evidently  there  as  we  learn  from 


192  The  Revelation  of  John 

vs.  20. 

Thus  all  the  forces  of  the  Empire  are  represented  as  as- 
sembled for  the  great  conflict. 

4.  The  conflict  itself  is  not  mentioned  or  described,  though 
its  existence  is  implied  clearly  in  vs.  20  and  21. 

5.  The  result  of  it,  however,  is  given. 

A.  The  beast  and  the  false  prophet  are  taken  and  both  cast 
alive  into  the  lake  of  fire  burning  with  brimstone.  In  xxi:  8 
we  learn  that  the  second  death  is  not  the  lake  burning  with  fire 
and  brimstone,  but  the  portion  of  those  cast  into  the  lake.  This 
is  clear  from  the  original  Greek.  But  in  xx:  14  the  second 
death  is  clearly  defined  as  the  lake  of  fire  itself.  In  xx:  10  we 
learn,  also  from  the  original,  that  the  beast  and  the  false  prophet 
who  had  previously  been  cast  into  the  lake  of  fire,  are  both,  with 
Satan,  to  be  tormented  forever.  This  is  evident  from  the  plural 
form  of  the  verb,  "they  shall  be  tormented."  In  xiv:  10  it  is 
clear  that  fire  and  brimstone  are  instruments  of  torment.  We 
conclude  then,  that  the  fate  of  the  beast  and  false  prophet  here 
mentioned  is  not  annihilation  but  a  condition  in  which  they 
would  have  unending  torment  and  also,  of  course  be  shorn  of 
their  power. 

B.  The  rest, — that  is  the  kings  of  the  earth  and  their  armies, 
were  slain  with  the  sword  of  the  warrior.  This  with  the  closing 
words  of  the  verse,  that  all  the  birds  were  filled  with  their 
flesh,  shows  that  in  the  case  of  the  kings  of  the  earth  and  their 
armies  the  result  of  the  conflict  was  complete  destruction  and  so 
different  from  the  end  of  the  beast  and  the  false  prophet. 

C.  All  the  fowls  are  filled  with  their  flesh.  This  of  course, 
completes  the  figure  of  the  great  supper  announced  in  vs.  17, 
the  chief  function  of  which  is  to  give  color  to  the  scene  but 
which  also  would  help  to  confuse  the  enemies  of  the  Church 
and  prevent  their  understanding  of  the  book. 

6.  Here  we  have  a  description  of  the  overthrow  of  Rome 
as  a  political  organization  (the  beast)  and  a  religious  system 
(the  false  prophet).  It  now  appears  that  Christ  is  the  one  by 
whom  she  is  conquered,  and  the  one  who  dispenses  to  her  the 
righteous  judgment  that  she  so  richly  merits.  This  he  does, 
not  in  any  outward  or  physical  way,  but  by  intellectual  and 
spiritual  methods, — the  word  which  proceeds  out  of  his  mouth. 
The  overthrow  is  complete  and  permanent  and  will  be  carried, 
to  the  very  instigator  of  the  evil,  Satan  himself. 


XXXIV 

Final  Conflicts  and  Victories.     Chapter  xx:  1-15. 

We  come  now  to  the  last  scenes  in  the  picture  of  the  over- 
throw of  the  evil  powers  that  for  so  long  had  afflicted  the 
Church  and  blasphemed  God. 

1.  In  vs.  1-3  we  have  the  binding  of  Satan  pictured. 

The  angel  descending  from  heaven  with  the  key  of  the  abyss 
and  a  great  chain  in  his  hand,  laying  hold  of  the  dragon,  bind- 
ing him,  and  casting  him  into  the  pit,  is  of  course  just  the 
apocalyptic  way  of  speaking  of  God's  power  in  overthrowing 
the  dragon,  which  is  here  plainly  declared  to  be  Satan  himself. 
He  is  not  yet  slain  or  destroyed,  but  simply  imprisoned  for  a 
thousand  years,  i.  e.  not  for  a  literal  period  of  a  thousand  years, 
but  for  a  long  definite  period  which  is  complete  according  to  the 
purposes  of  God.  He  had  been  cast  out  of  heaven  already 
(xii:  9),  now  he  is  cast  out  of  the  earth  to  his  own  place  the 
entrance  of  which  is  closed  and  sealed.  When  the  time  of  his 
imprisonment  is  fulfilled  he  shall,  however,  be  allowed  to  go 
free. 

2.  The  first  resurrection.     Vs.  4-6. 

A.  What  can  this  be?  Let  us  note  that  it  is  distinctly  against 
the  principles  of  apocalyptic  interpretation  to  assume  that  it  is 
a  literal  coming  to  life  of  those  who  were  literally  dead.  We 
may  also  observe  that  the  Greek  word  here  usually  translated 
"resurrection"  is  (Wo-rao-is  and  literally  means  a  standing  up, 
or  rising  up,  and  is  so  used  in  Luke  ii :  34.  Also  we  should  note 
that  this  dvaoTaais,  whatever  it  is,  is  confined  to  the  martyrs 
and  confessors  of  Christ  and  the  rest  of  the  dead  have  no  part 
in  it  (vs.  4  and  5).  Furthermore,  although  the  Roman  Em- 
pire  and  its  persecutions  of  the  Christians  have  long  since  passed, 
we  have  no  historical  record  of  any  who,  since  the  time  of  John 
rose  from  the  dead  literally.  Still  again,  the  vision  presents  a 
state  in  which  Christ  and  His  followers  are  in  a  position  of 
authority,  living  and  reigning.  And  if  we  have  been  right  in 
our  view  that  the  previous  nineteen  chapters  of  the  book  deal 
with  human  affairs,  then  it  seems  reasonable  to  conclude  that 
this  one  does  also.  The  second  death  has  no  power  on  those  who 
have  part  in  the  first  resurrection.  The  cry  for  vengeance  on 
those  who  dwell  on  the  earth,  of  the  souls  under  the  altar  in 

193 


194  The  Revelation  of  John 

vi :  9  would  not  be  satisfied  by  a  mere  return  to  life. 

The  question  will  come,  is  it  possible  to  find  any  interpreta- 
tion which  will  do  full  justice  to  all  these  points,  and  will  also 
be  in  line  with  the  interpretation  we  have  given  the  rest  of  the 
book?  The  answer  to  such  a  question  must  be  yes, — for  if  we 
here  understand  avdaram*  in  its  literal  sense  as  a  "rising  up" 
and  take  it  to  be  a  description  of  a  reformation  in  the  country 
in  which  there  was  a  reversal  of  the  old  order,  we  have  a  con- 
ception which  appears  to  meet  all  the  conditions  required.  Chap- 
ters xvi,  xix  tell  us  of  the  passing  of  Rome,  and  the  old  order ; 
this  passage,  if  this  view  is  correct,  tells  us  of  the  establishing 
of  a  new  one.  It  is  the  newer,  fuller,  and  more  exalted  life  of 
the  Church  in  union  with  Christ  after  her  blasphemous  op- 
ponent and  persecutor  is  destroyed.  It  is  a  picture  of  society  in 
which  Christian  sentiment  rules  and  positions  of  authority  and 
influence  are  filled  by  Christians  rather  than  by  pagans  and 
persecutors  as  in  the  days  of  John.  Perhaps  the  best  word  to 
describe  it  is  uprising  though  arising,  awakening,  or  renaissance 
would  be  almost  as  good.  It  is  the  constructive  side  of  reforma- 
tion in  the  country  and  age, — the  destructive  side,  in  which  the 
old  is  condemned  and  discarded,  being  described  in  this  case 
in  the  sixteenth  to  the  nineteenth  chapters.  This  view  is  strictly 
in  accord  with  the  principles  of  apocalyptic  interpretation,  gives 
a  fair  and  reasonable  meaning  to  the  Greek  word  avdaraat^,  is 
in  harmony  with  the  interpretation  adopted  for  all  the  proceed- 
ing chapters,  and  is  fully  in  accord  with  the  answer  given  to  the 
martyred  saints  who  cry  for  vengeance  (chapter  vi:  gff).  On 
this  view  we  have  here  a  prophecy  of  a  time  to  come  when 
political  and  social  conditions  would  be  the  exact  reverse  of 
what  they  were  in  John's  day, — when  Christ  would  reign  in- 
stead of  Caesar,  and  Christians  instead  of  their  persecutors,  when 
justice  would  be  meted  out  to  all  and  the  evil  be  overthrown. 

The  first  resurrection  is  therefore  the  newer,  fuller,  and  more 
exalted  life  of  the  Church  in  union  with  Christ  after  her  perse- 
cutor and  blasphemous  opponent  is  destroyed. 

B.  The  first  resurrection  is  only  for  the  faithful  of  Christ 
(vs.  4)  and  they  are  both  blessed  and  holy  (vs.  6).  Also  judg- 
ment is  given  to  them.  In  view  of  verses  11-15  and  the  general 
sense  of  this  passage  the  judgment  must  mean  that  they  are  the 
recipients  of  judgment  from  a  judge,  justice  now  being  done 
them,  and  not  that  they  are  dispensers  of  judgment,  sitting  as 


Exposition  195 

judges  or  a  court  of  judgment.  We  may  well  believe  that  in 
this  verse  the  seer  has  before  him  the  Church  collectively,  rather 
than  a  number  of  particular  individuals. 

C.  The  first  resurrection  implies  a  death,  especially  in  view 
of  vs.  4  and  vs.  14.  What  is  this  death?  It  may  be  first  the 
death  of  the  Christians  referred  to  in  vs.  4;  or  second  the  pass- 
ing of  the  old  order  and  especially  of  Rome  as  pictured  in  the 
chapters  immediately  preceding;  or  third  it  may  be  the  living 
death  of  continual  persecution  that  fell  to  the  Church.  Prob- 
ably the  correct  view  would  include  all  of  these.  It  is  impos- 
sible that  it  could  be  the  death  that  ordinarily  falls  to  human 
beings  as  the  normal  and  ordinary  end  of  life  for  that  is  seldom 
in  view  in  the  book  and  not  at  all  in  this  passage. 

D.  The  rest  of  the  dead  do  not  again  live  till  the  thousand 
years  are  finished.  The  rest  of  the  dead,  on  the  view  here 
adopted  must  be  those  who  were  outside  the  Church,  the  great 
heterogeneous  mass  of  people  that  made  up  the  Empire  either 
in  their  individual  or  corporate  capacity. 

E.  We  may  find  historical  fulfillment  of  this  in  the  new  age 
beginning  with  the  conversion  of  Constantine  and  the  Empire. 
Probably  however  there  is  some  approach  to  a  chronological 
order  in  the  visions  of  this  part  of  the  book,  in  which  case  the 
overthrow  would  precede  the  ascension  of  the  Church  to  power 
and  prestige.  For  a  long  time  before  the  conversion  of  Con- 
stantine the  power  of  the  Empire  was  weakening  and  the  new 
era  came  as  its  climax  and  result.  But  even  if  the  historical 
sequence  of  events  was  in  the  author's  mind  as  the  great  scenes 
before  us  were  penned,  we  must  not  press  it  too  far.  It  is  rather 
the  working  out  of  great  principles  that  he  foresees,  and  while 
these  will  follow  an  historical  order  in  a  general  way,  yet  they 
will  be  so  interwoven  that  they  cannot  be  entirely  dissociated. 

3.  The  last  great  conflict.     Vs.  7-10. 

A.  At  the  end  of  the  thousand  years  Satan  is  to  be  loosed 
from  his  prison  and  is  again  to  go  forth  to  deceive  the  peoples 
of  the  world.  This  of  course  is  an  apocalyptic  picture  of  a  new 
issue  in  which  the  powers  of  the  world  are  aroused  by  Satan,  to 
attack  and  overthrow  the  Church.  The  future  tense  is  used, 
for  while  the  language  and  description  is  apocalyptic  it  is  here 
prophetic  as  well.  The  thousand  years  of  the  domination  of 
the  Church  is  of  course  the  same  as  the  thousand  years  of  the 
imprisonment  of  Satan. 


196  The  Revelation  of  John 

B.  The  thousand  years  have  made  no  change  in  Satan's 
methods,  for  as  soon  as  he  is  free  once  more  he  is  again  at  his 
old  work  of  deception.  His  activity  is  world-wide  and  the 
movement  among  all  peoples  is  not  directed  by  an  imperial 
policy  but  by  a  common  impulse. 

C.  The  nations  or  races  of  the  world  are  called  Gog  and 
Magog,  and  here  the  two  are  no  doubt  parallel.  According  to 
Ezek.  xxxviii,  xxxix,  Gog  is  the  prince  of  Meshech  and  Tubal, 
and  Magog  is  his  land.  Scholars  differ  as  to  the  tribes  or  races 
intended  originally  but  it  seems  reasonably  clear  that  they  are 
here  synonymous  with  the  races  of  the  world  or  the  chief  among 
them  or  their  rulers. 

D.  The  number  of  the  hosts  is  very  great.  This  is  indicated 
by  the  statements  that  it  is  as  the  sand  of  the  sea,  and  that 
they  go  up  on  the  breadth  of  the  earth. 

E.  They  encircle  the  camp  of  the  saints  and  the  beloved  city. 
These  two  expressions  are  apparently  parallel,  meaning  the 
Church,  though  the  expression,  the  beloved  city  might  be  un- 
derstood as  referring  to  Jerusalem  either  as  the  historic  centre 
of  the  Hebrew  and  Christian  religion,  or  as  a  reference  to  the 
Hebrew  element  in  the  Church. 

F.  The  progress  of  the  battle  is  not  given  nor  is  it  even  stated 
that  there  was  a  battle.  The  multitude  is  destroyed  by  fire  from 
heaven,  which  of  course  means,  overthrown  by  the  power  of 
God  without  any  particular  effort  on  the  part  of  the  Church. 

G.  The  Devil  who  deceived  them  is  cast  into  the  lake  of 
fire,  to  be  tormented  day  and  night  eternally  with  the  beast  and 
the  false  prophet. 

H.  The  whole  passage  (vs.  7-10)  is  of  course  a  figurative  or 
apocalyptic  description  of  what  the  seer  regards  as  the  last  con- 
flict between  the  world  and  the  Church.  Stripped  of  its 
apocalyptic  coloring  it  simply  means  that  after  the  Church  of 
Christ  has  been  in  control  for  the  divinely  appointed  time  her 
position  would  be  challenged  by  the  world  and  a  universal  at- 
tempt would  be  made  to  overthrow  her.  This  however  would 
end  in  failure,  and  the  supremacy  of  the  Church  would  be 
finally  established  while  the  evil  power  in  the  world  would  be 
finally  overcome.  We  must  remember  that  this  conflict  is  on  the 
earth  (vs.  8,  9),  that  it  has  no  connection  with  the  Roman 
supremacy  which  has  already  passed  (xix:  19-21)  and  that  it 
finally  settles  the  power  of  Satan  in  the  world.     This  makes 


Exposition  197 

it  refer  to  something  that  does  not  seem  yet  to  have  happened 
in  the  world  but  to  something  which  may  happen  and  that,  in 
the  not  very  distant  future, — when  the  powers  of  evil  will  make 
a  last  great  struggle  against  righteousness,  as  expressed  chiefly 
in  the  Church  though  not  necessarily  confined  to  the  outward 
organization  of  that  name,  but  rather  to  the  Church  as  it  is 
sub  specie  eternitatis.  In  as  much  as  Satan  is  not  annihilated  in 
the  lake  of  fire  but  is  tormented  continually,  we  may  conclude 
that  when  that  time  comes  evil  will  not  be  unknown  but  will 
be  so  thoroughly  mastered  and  so  vigorously  opposed  that  it  will 
be  able  to  accomplish  little  or  nothing  of  its  old  devastation  in 
the  world.  When  that  time  will  come  we  cannot  tell,  but  the 
fact  that  the  Christian  Church  is  now  alert  and  active  as  she 
has  probably  not  been  for  many  centuries  might  indicate,  that 
before  long  it  may  appear. 

4.  The  judgment.    Vs.  11-15. 

A.  The  great  white  throne  and  its  occupant  recalls  iv:  2 
where  the  vision  began  with  a  throne  and  its  Occupant.  Here, 
as  there,  the  name  of  the  occupant  is  not  given,  but  we  have 
little  difficulty  in  determining  that  point  from  the  statements 
made  regarding  him.  Heaven  and  earth  flee  before  his  face 
(vs.  11)  ;  all  the  dead  both  great  and  small  stand  before  the 
throne  (vs.  12)  ;  the  whole  picture  leads  us  to  believe  that  he  sits 
as  a  judge  (vs.  12  and  13)  although  it  is  not  actually  said  that 
this  is  the  case ;  also  frequently  in  this  book  God  is  looked  upon 
as  a  Judge,  (cf.  vi:  10,  xvi:  7,  xix:  2).  In  view  of  all  these 
points  we  must  surely  say  that  the  throne  is  the  throne  of  God 
and  that  God  Himself  is  its  Occupant,  sitting  as  a  Great  Judge. 

B.  The  heavens  and  the  earth  flee  before  the  face  of  the 
Judge  on  the  throne.  What  are  these?  In  the  light  of  the 
meaning  of  the  passage  generally  we  may  assume  that  they  are 
the  old  order,  which  is  described  as  having  lasted  a  thousand 
years.  This  is  confirmed  by  a  reference  to  xxi:  1,  the  only  other 
passage  in  the  book  where  the  two  words  occur  together  and  are 
used  in  the  same  sense. 

C.  The  dead,  are  the  people  of  the  past,  the  Christians  as  well 
as  the  non-Christians. 

D.  The  books  that  are  opened  are  of  course  the  records  or 
the  recollections  of  what  these  people  were  in  their  lives,  and 
especially  of  their  deeds.  The  other  book,  which  is  the  book  of 
life,  evidently  contains  a  record  of  those  who  are  righteous  as 


1 98  The  Revelation  of  John 

we  learn  from  iii :  5  and  xiii :  8.  This  book  of  life  is  not  a  roll 
of  the  elect  who  are  living  at  the  time  of  this  judgment  as  it  is 
the  dead  that  are  judged  and  to  whom  reference  is  here  mani- 
festly made. 

E.  The  dead  are  judged.  The  sentence  is  passed  on  them, 
and  the  verdict  is  according  to  their  works  as  these  have  been 
recorded  in  the  books.  While  God  is  evidently  the  occupier  of 
the  throne  it  is  not  definitely  said  here  that  He  is  the  one  who 
pronounces  the  sentence  though  the  general  sense  of  the  words 
would  lead  us  to  think  so.  It  is  not  said,  either,  how  the  judg- 
ment or  sentence  is  expressed.  The  whole  tenor  of  the  passage, 
when  taken  in  connection  with  the  whole  of  these  two  chapters 
(xx  and  xxi)  as  we  have  been  led  to  interpret  them,  would  in- 
dicate that  the  judgment  is  expressed  by  the  aroused  attitude  of 
the  people  of  the  time  in  which  it  takes  place.  We  have  here 
the  second  "uprising"  which,  as  we  saw  in  the  case  of  the  first, 
is  an  advance  to  new  and  higher  life  and  a  judgment  on  and 
condemnation  of  the  past. 

F.  The  sea,  death,  and  Hades,  all  give  up  their  dead.  That 
is,  all  the  people  of  the  past  are  included,  none  left  out. 

G.  Death,  Hades,  and  all  not  found  written  in  the  book  of 
life  are  cast  into  the  lake  of  fire  to  share  the  fate  of  the  beast 
and  the  false  prophet  in  unending  torment. 

H.  This  lake  of  fire  is  the  second  death,  and  as  we  learned  in 
our  study  of  xix:  20,  a  state  of  unending  torment  in  which  the 
tormented  are  also  shorn  of  their  power.  Into  that  state  death 
and  Hades  are  now  cast.  Again  keeping  in  mind  the  fact  that 
this  book  is  an  apocalypse,  the  aim  and  purpose  which  its  author 
had  in  mind,  and  the  interpretation  we  have  reached  so  far,  as 
well  as  the  characteristics  of  this  punishment  (lake  of  fire)  can 
we  find  anything  in  human  experience  that  corresponds  to  it, 
or  may  be  fairly  signified  by  it?  Yes  we  can.  Every  "up- 
rising" of  a  people  or  a  race  is  characterized,  not  only  by  the 
destruction  of  the  evil  but  also  by  a  continuous  verdict  of  con- 
demnation pronounced  on  it  by  all  future  ages.  We  have  not 
yet  ceased  to  condemn  the  evils  of  slavery,  nor  the  evils  of  the 
Spanish  inquisition,  nor  the  iniquities  of  the  persecution  of  the 
early  Christian  Church,  nor  will  a  people  who  have  knowledge 
of  their  previous  history  and  an  increasing  sense  of  Christian 
ideals  ever  cease  to  denounce  them.  This  then,  we  conclude, 
is  the  lake  of  fire  which  the  seer  here  describes.     This  second 


Exposition  199 

death  of  course  has  no  power  over  those  who  steadfastly  opposed 
the  evil  in  the  days  when  it  was  supreme;  such  were  blessed, 
having  part  in  "the  first  uprising." 

I.  The  second  death  seems  to  imply  a  second  uprising,  even 
as  the  first  uprising  implied  a  first  death.  This  second  uprising 
is  of  course  the  advance  to  the  newer  and  higher  life  gained  by 
the  destruction  of  the  evils  which  have  been  condemned  and 
destroyed. 

5.  In  this  chapter  of  the  book  we  have  a  picture  of  the  final 
overthrow  of  the  evils  that  assailed  the  Church.  By  the  capture 
and  disposition  of  the  beast,  the  false  prophet,  and  Satan  (xix: 
20,  xx :  3)  the  Church  reaches  such  a  position  of  freedom,  au- 
thority, and  influence  that  the  world  is  no  more  deceived  by 
them.  This  is  the  first  great  step  in  advance  and  it  is  held 
for  a  long  time  described  here  as  a  thousand  years.  At  the  end 
of  this  long  period  the  powers  of  evil,  which  have  been  held  in 
subjection  by  the  influence  of  the  Church,  will  again  attempt  to 
assert  themselves  and  a  great  struggle  will  ensue,  the  result  of 
which  will  be  an  overthrow  of  the  powers  of  evil  so  complete 
that  they  never  again  will  be  able  to  assert  themselves,  but  un- 
broken peace  and  bliss  shall  prevail.  This  is  described  in  xxi: 
i-xxii:  5. 

The  question  arises,  has  this  stage  been  reached  in  the  Chris- 
tion  dispensation  and  if  so  when?  The  answer  is,  that  if  we 
accept  the  change  that  took  place  in  the  time  of  Constantine  as 
a  fulfillment  of  the  first  resurrection,  the  second  does  not  seem 
yet  to  have  been  accomplished,  but  the  time  in  which  we  now 
are  appears  to  be  such  that  it  may  result  in  such  an  issue.  The 
vigor  of  the  different  branches  of  the  Christian  Church  as  ex- 
pressed in  world-wide  missionary  activity,  opposition  to  the 
liquor  traffic,  the  application  of  the  gospel  to  the  removal  of 
all  social,  political,  commercial,  and  other  evils,  and  the  promo- 
tion of  social  righteousness  of  every  sort;  the  rise  of  the  peace 
movement  and  the  new  sense  of  international  justice,  as 
well  as  the  continued  emphasis  on  the  necessity  for  personal  and 
individual  purity,  seems  to  show  that  the  final  conflict  may  be 
at  hand.  Indeed  it  may  be  possible  that  one  phase  of  it 
has  just  come  in  the  form  of  the  great  European  war, 
which  is  certainly  the  greatest  since  the  time  of  Na- 
poleon and  probably  the  greatest  in  the  world's  history.  It 
seems  certain  that  the  Church  is  facing  her  duty  as  never  before 


20O  The  Revelation  of  John 

and  is  grappling  with  the  evils  in  the  world  as  never  in  the  past. 
If  the  present  rate  of  progress  can  be  maintained  for  a  century 
or  two  it  looks  as  if  the  days  pictured  in  the  latter  part  of  this 
chapter  will  have  come. 


XXXV 

The  New  Heavens  and  the  New  Earth.  Chapters  xxi:  i- 
xxii:  5. 

We  now  reach  the  last  great  section  of  the  second  vision,  and 
of  the  book, — a  passage  that  must  have  been  rich  in  comfort 
and  encouragement  for  those  to  whom  it  was  originally  written, 
and  which  has  been  of  inestimable  benefit  to  all  Christ's  people 
since.  It  contains  an  account  of  a  new  heaven  and  earth,  the 
most  notable  feature  of  which  is  a  magnificent  city.  His  ser- 
vants serve  Him  and  among  them  He  dwells  abundantly  supply- 
ing their  every  need. 

1.  Let  us  note,  in  the  first  place,  that  the  description  here 
cannot  possibly  be  ever  literally  realized  in  this  world.  No  city 
comes  down  from  the  skies  as  this  one  is  represented  as  doing, 
but  is  built  up  on  the  earth.  The  names  on  the  gates  and 
foundations  are  improbable.  It  is  beyond  belief  that  the  founda- 
tions of  the  city  wall  should  be  of  the  precious  stones  named,  or 
that  the  streets  should  be  pure  gold,  or  that  it  should  be  a  per- 
fect cube,  every  edge  of  which  is  some  1,500  miles  in  length 
(and  especially  is  it  beyond  belief  that  a  city  should  extend  that 
distance  into  the  air).  Much  more  improbable  is  it  that  a  city 
of  that  size  should  be  made  of  pure  gold.  Then  if  it  is  in  the 
world  it  would  have  day  and  night,  even  though  its  artificial 
illumination  were  so  brilliant  that  night  would  scarcely  be  rec- 
ognized. Indeed  the  more  this  description  is  studied  the  more 
impossible  does  its  actual  literal  fulfillment  appear.  And  not 
the  least  objection  to  such  a  view  is  the  statement  that  each  of 
the  twelve  gates  is  of  a  single  pearl — can  pearls  as  large  as  this 
ever  be  found? — and  the  difficulty  of  finding  anywhere  in  the 
world  a  suitable  situation  for  such  a  city. 

2.  But  the  impossibility  of  any  literal  fulfillment  of  this  in 
the  world  taken  in  connection  with, the  general  nature  and  pur- 
pose of  the  book  as  we  have  found  it  so  far,  and  the  nature  of 
this  description  itself,  make  it  an  admirable  picture  of  a  bliss- 
ful condition  in  the  future  in  the  literal  world. 

3.  A.  The  new  order.  Vs.  1-8.  The  first  verse  taken  in 
connection  with  xx :  1 1  seems  to  mean  that  a  new  order  appears 
in  the  world,  the  old  order  having  passed  away.     The  sea,  as 

201 


202  The  Revelation  of  John 

in  xiii:  I  would  be  a  fit  picture  of  that  great  agitated  mass  of 
unregenerated  humanity  out  of  which  national  and  social  move- 
ments come,  and  it  has  passed  away. 

B.  This  new  order  in  the  world  is  pictured  more  particularly 
by  a  city,  called  the  holy  city,  the  new  Jerusalem,  which  is 
spoken  of  as  coming  doivn  from  God  out  of  heaven.  Jerusalem, 
of  course,  was  the  centre  of  the  Jewish  religion,  and  also  in  a 
very  real  sense,  the  centre  and  source  of  the  Christian  religion 
since  it  was  there  that  our  Lord  was  crucified  (xi:  8),  but 
spiritually  it  might  be  described  as  Sodom  and  Egypt  and  thus 
would  be  a  fair  representation  of  the  nature  of  the  world  in 
John's  day.  To  call  the  central  feature  in  the  new  order  the 
new  Jerusalem  would  therefore  mark  it  as  essentially  religious 
in  the  true  sense  of  being  itself  pure.  This  is  confirmed  by  its 
coming  down  from  God  out  of  heaven,  and  beautifully  adorned 
like  a  bride  for  her  husband.  As  this  city  is  described  more  fully 
in  vs.  9-xxii:  5  we  may  defer  its  further  consideration  till  we 
come  to  that  section. 

C.  In  vs.  3  John  hears  a  great  voice  out  of  heaven  announc- 
ing that  God  now  dwelt  with  men.  The  voice  is  doubtless  that 
of  an  angel  of  the  Presence  (as  in  xvi:  17  and  xix:  5)  and  not 
that  of  God  Himself.  This  surely  makes  it  clear  that  the  new 
order  is  on  the  earth.  The  words  of  the  verse  in  at  least  three 
distinct  phrases  point  this  out,  ( 1 )  "The  tabernacle  of  God  is 
with  men''  and  not  that  the  tabernacle  of  men  is  with  God, 
(2)  and  He  shall  dwell  with  them,  not,  they  shall  dwell  with 
Him,  (3)  and  He  shall  he  with  them,  not,  they  shall  be  with 
him.  Besides  this  the  verse  all  through  shows  the  closeness  of 
relationship  between  God  and  His  people  that  will  characterize 
the  new  order.  We  may  observe  here  a  slight  difference  in  the 
significance  of  the  word  "heaven"  in  verses  2  and  3  where  it 
signifies  the  skies  and  stands  for  the  invisible  abode  of  God  and 
His  angels  from  its  meaning  in  vs.  1,  where  it  indicates  the 
earthly  order. 

D.  The  closeness  and  richness  of  the  relationship  of  God  to 
His  people  in  the  new  order  is  further  indicated  in  vs.  4,  as 
wiping  all  tears  from  their  eyes.  This  would  be  especially  con- 
soling to  the  persecuted  Christians  to  whom  John  wrote,  as 
their  tears  must  have  been  abundant.  And  this  consolation 
would  be  much  enriched  by  the  words  that  follow,  assuring 
them  that  in  that  new  order  there  shall  be  no  more  death,  sor- 


Exposition  203 

row,  crying,  or  pain,  all  of  which  they  were  forced  to  bear  con- 
tinually. 

E.  The  words  of  vs.  5  further  confirm  our  conclusion  that 
a  new  order  on  the  earth  is  meant.  Here  we  read  that  the  One 
who  sat  on  the  throne  (cf.  iv:  2,  xx:  11,  12,  etc.)  and  of 
course  is  God,  said,  "Behold  I  make  all  things  new."  The  "all 
things"  as  John  and  the  Church  would  understand  the  ex- 
pression, would  particularly  mean  all  things  earthly. 

F.  Lest  there  should  be  any  doubt  as  to  the  certainty  of  this 
coming  to  pass,  John  adds  in  vs.  6-8  the  assurance  he  received 
that  it  would  certainly  happen.  The  Occupant  of  the  throne, 
— God  Himself  who  is  the  First  and  the  Last,  and  thus  able  to 
carry  out  His  promises, — speaks  and  declares  He  will  do  it 
giving  the  thirsty  to  drink  freely  of  the  water  of  life  and  the 
overcomer  an  inheritance  in  this  blissful  order  but  all  evil-doers 
their  portion  in  the  lake  of  fire. 

4.  In  the  remainder  of  this  chapter  and  the  first  five  verses 
of  the  next,  this  city,  the  new  Jerusalem  is  described  more  in 
detail.  One  of  the  seven  angels  of  xv:  iff  carries  John  away 
in  the  spirit  to  a  great  and  high  mountain  where  he  sees  it. 

A.  As  early  in  the  book  as  iii:  12  this  new  Jerusalem  was 
mentioned.  A  holy  city  had  been  mentioned  in  the  Old  Testa- 
ment (Dan.  ix:  24)  and  Jerusalem  was  thus  designated  in  the 
time  of  Christ  (Matt,  iv:  5  and  xxvii:  53)  but  it  was  in  ruins 
when  this  book  was  written.  Paul  and  his  school  had  in  mind 
a  heavenly  city  similar  to  that  which  John  here  describes  (Gal. 
iv:  26,  Phil,  iii:  20,  cf.  Heb.  xi:  10),  and  it  may  have  been 
from  these  passages  or  from  non-canonical  Jewish  writings 
which  abound  in  the  hope  of  an  ideal  Jerusalem,  that  the  writer 
got  his  suggestions  for  this  passage. 

B.  The  new  city  descends  out  of  heaven  from  God  (vs.  2 
and  10)  by  which  her  divine  character  and  purity  are  signified. 
She  is  actually  described  as  holy  in  vs.  10. 

C.  She  is  said  to  be  prepared  as  a  bride  adorned  for  her  hus- 
band (vs.  2)  which  probably  designates  her  beauty,  especially 
spiritual  beauty.  Also  she  is  described  as  "the  bride,  the  wife 
of  the  Lamb."  The  Lamb  of  course  is  Christ  as  we  have  al- 
ready seen  (v:  6,  xiii:  8,  xiv:  1,  etc.).  The  thought  of  a  divine 
marriage  is  common  in  the  Old  Testament  (see  Hos.  ii:  19,  Isa. 
liv:  5f,  Ezek.  xvi:  8f).  In  the  New  Testament  we  find  similar 
thoughts  regarding  Christ  and  the  Church   (see  Mark  ii:   19, 


204  The  Revelation  of  John 

Matt,  xxv :  iff,  Matt,  xxii:  2ff,  John  iii:  29,  2  Cor.  xi:  2,  Eph. 
v:  25,  32).  John  in  this  book  makes  use  of  these  ideas  as  far 
as  they  suit  his  purpose,  and  we  find  him  speaking  of  the  bride 
and  her  attire,  the  marriage  and  the  supper,  (xix:  9,  xxi:  2ff, 
xxii:  17).  That  the  redeemed  and  purified  race  of  people  form- 
ing the  new  order  is  spoken  of  as  the  bride  of  Christ,  must  be 
understood  as  indicating  the  closeness  of  their  relationship  to 
Christ  and  their  preciousness  to  Him  as  well  as  His  care  and 
love  of  them. 

D.  The  splendor  and  excellence  of  the  new  order  and  its 
people  are  expressed  by  a  lengthy  description  of  the  magnificence 
of  the  city,  its  glory  and  light  (vs.  11),  wall  (vs.  12,  14,  17-18), 
the  twelve  gates  (vs.  12,  13),  its  perfect  symmetry  (vs.  16),  its. 
richness  (wall  of  jasper, — vs.  18;  city  of  pure  gold, — vs.  18; 
foundations  garnished  with  precious  stones, — vs.  19,  20;  the 
gates  each  of  a  single  pearl, — vs.  21 ;  street  of  pure  gold, — vs. 
21).  The  things  not  needed  in  the  city  also  show  the  splendor 
and  excellence  of  the  new  order; — no  temple  for  God  and  the 
Lamb  are  its  temple  (vs.  22),  has  no  need  of  sun  or  moon,  for 
the  glory  of  God  and  the  Lamb  supply  it  with  light  (vs.  23), 
and  it  has  no  night  (vs.  25).  The  peoples  and  their  kings  bring 
their  glory  and  honor  into  it,  while  its  beneficient  light  falls  on 
the  nations  of  the  saved  (vs.  24,  26).  This  elaborate  descrip- 
tion of  the  riches  and  grandeur  of  the  city  adds  much  to  the 
coloring  of  the  scene  and  the  impressiveness  of  the  picture. 

E.  The  new  order  includes  all  that  is  good.  Again  this  is 
graphically  and  impressively  shown  in  this  wonderful  picture. 
The  names  of  the  twelve  tribes  of  the  children  of  Israel  are 
written  on  the  gates  (vs.  12),  and  the  twelve  apostles  of  Christ 
on  the  foundations  (vs.  14),  God  and  the  Lamb  are  in  it  (vs. 
22,  23),  the  nations  walk  in  its  light  (vs.  24),  while  they  and 
their  kings  bring  their  glory  and  honor  into  it  (vs.  24,  26),  the 
throne  of  God  and  the  Lamb  shall  be  in  it  and  His  servants 
serving  Him  (xxii:  3),  seeing  His  face,  and  marked  as  His 
(xxii:  4).  Even  the  river  of  life  and  the  tree  of  life  are  there 
(xxii:  1,  2).  Indeed  all  whom  Christ  recognizes  as  His  are 
there  (xxi:  27). 

F.  The  new  order  excludes  all  that  is  evil  (xxi:  27). 
There  is  no  night  there  (xxi:  25),  nor  curse  (xxii:  3),  nor 
death,  sorrow,  weeping,  nor  pain  (xxi:  4),  nor  any  evil-doer 
(xxi:  8). 


Exposition  205 

G.  The  people  in  that  new  order  rule,  and  their  rule  is 
eternal  (xxii:  5).  This  would  seem  to  mean  that  the  govern- 
ment is  a  form  of  democracy  with  God  and  Christ  at  its  head. 

H.  The  new  order  is  catholic,  the  gates  of  the  city  standing 
open  always  on  all  sides  (xxi:  25). 

I.  Possibly  the  form  of  the  city  as  a  perfect  cube  (xxi:  16) 
may  suggest  the  solidity,  stability,  and  permanence  of  the  new 
order.  As  a  stadium  was  some  600  feet  we  have  the  city  almost 
1,500  miles  to  the  side,  a  size  unthinkable  for  any  actual  city 
and  fitting  only  for  a  symbol  of  greatness. 

5.  If  the  view  here  taken,  that  this  section  presents  a  picture 
of  an  ideal  condition  to  be  realized  in  this  world,  is  correct,  it  is 
plain  that  up  to  the  present  it  has  not  been  fully  realized,  though 
if  the  apparent  rate  of  progress  made  during  the  past  century  in 
the  world  by  the  Christian  forces  can  be  maintained  for  a  few 
more  centuries,  it  may  be  approximated  to  some  extent.  But 
we  must  remember  that  however  much  this  is  considered  as  an 
ideal  to  be  realized  in  the  future,  it  is  presented  to  the  suffering 
Christians  to  whom  John  writes  as  an  ideal  for  their  encourage- 
ment and  one  in  which  they  were  to  have  a  part;  chapter  xxi: 
7,  8,  shows  this  to  be  the  case.  Along  the  same  line,  though  less 
conclusive,  are  the  words  (of  xxi:  24)  "the  kings  of  the  earth 
bring  their  glory  into  it."  As  we  look  at  the  picture  we  must 
admit  that  much  in  it  was  fulfilled  in  the  Christianity  of  those 
days  and  in  the  ages  that  have  since  intervened.  Perhaps  the 
words  of  Dr.  Swete  (Apocalypse  of  St.  John,  p.  302)  best  sum- 
marize the  matter,  "The  Holy  City  which  passes  before  the 
mind  of  St.  John  is  the  Ideal  Church  as  conceived  in  the  purpose 
of  God  and  to  be  realized  in  His  own  time.  So  far  as  this 
conception  is  purely  spiritual  the  powers  by  which  it  can  be 
converted  into  actuality  have  been  in  the  possession  of  the 
Church  from  the  first,  and  the  results  are  manifest  in  the  moral 
triumphs  of  Christianity.  Already  the  many  colors  of  the  New 
Jerusalem  and  the  flashes  of  its  crystal  luminary  may  be  seen 
by  those  whose  eyes  are  not  closed  against  the  heavenly  vision; 
men  slake  their  thirst  in  the  River,  and  nations  find  healing  in 
the  leaves  of  the  Tree.  But  as  a  whole  the  ideal  is  still  far 
above  us,  nor  will  it  be  reached  till  a  new  age  is  inaugurated  by 
the  Lord's  Return."  To  the  extent  in  which  the  Christians 
of  John's  day  had  come  into  living  fellowship  with  Christ, 
turned  from  evil,  and  faithfully  did  their  Lord's  will  even  in 


206  The  Revelation  of  John 

the  face  of  hardship  and  death  they  had  a  part  and  share  in  it ; 
and  to  the  extent  in  which  we  do  the  same  we  have  a  share.  But 
although  it  has  been  in  the  world  in  some  degree  all  these  cen- 
turies, blessing  the  world  and  doing  it  good,  yet  its  full  realiza- 
tion in  the  world  can  not  come  until  all  the  evils,  now  so  plenti- 
ful and  arrogant,  are  forever  banished  and  righteousness  covers 
the  earth  as  the  waters  the  sea.  For  that  time  we  must  wait, 
but  we  will  wait  with  confidence  and  hope,  actively  and  earnest- 
ly striving  to  do  His  will,  and  remembering  that  His  word  shall 
not  pass  away  and  that  the  promise  is  certain  and  the  reward 
sure. 


XXXVI 

The  General  Conclusion.    Epilogue,  xxii:  6-20. 

1.  "The  end  of  the  visions  vouchsafed  to  John  has  come,  the 
splendid  picture  of  the  New  Jerusalem  forming  their  culmina- 
tion. Only  the  closing  words  remain  to  be  recorded,  and  this 
is  done  in  the  portion  of  the  book  now  before  us. 

2.  The  chief  difficulty  in  this  portion  of  the  book  is  to  de- 
termine the  speakers.  Is  it,  for  instance,  the  same  person  who 
utters  the  words  of  vs.  6  and  vs.  7,  and  again  the  words  of  vs. 
9-1 1,  and  vs.  i2f.    Various  views  are  possible. 

A.  It  may  be  argued  that  the  speakers  are  different  and  that 
John  is  not  careful  to  distinguish  them,  e.  g.,  that  the  "he  said" 
at  the  beginning  of  vs.  6  refers  to  the  angel  of  xxi:  9,  15  and 
xxii:  1,  while  vs.  7  is  the  words  of  Christ.  Similarly  in  vs. 
9-1 1,  and  vs.  I2f.  Certainly  in  vs.  16  we  have  the  words  of 
Christ.  And  it  must  be  admitted  that  this  would  be  in  general 
accord  with  the  situation  presented  in  the  book.  But  it  seems 
impossible  that  the  words  of  vs.  7  should  be  spoken  by  the  angel 
unless  we  are  to  understand  them  as  referring  to  a  coming  for 
him  like  that  spoken  of  in  the  book  so  often  as  the  coming  of 
Christ.  Similarly  with  the  words  of  vs.  9-1 1  and  12.  But 
when  we  come  to  vs.  13  and  16  it  is  impossible  to  believe  the 
angel  could  have  used  them  of  himself  and  they  must  be  the 
words  of  Christ  either  spoken  directly  or  on  His  behalf  by 
another. 

B.  However,  another  view  is  possible.  We  must  recall  the 
words  with  which  the  book  opens  (i:  1)  "The  Revelation  of 
Jesus  Christ  .  .  .  and  he  sent  and  signified  it  by  his  angel," 
also  the  words  of  xxii:  16,  "I  Jesus  have  sent  my  angel  to  testify 
to  you.  .  .  ."  These  show  that  the  revelation  was  given 
through  the  mediation  of  an  angel,  and  in  xix:  10  and  xxii:  8 
John  recognizes  the  presence  and  assistance  of  a  mediating  angel. 
Also  we  must  remember  that  the  mediating  angel  in  xxii:  9 
claims  to  belong  to  the  class  of  prophets,  and  various  Old  Testa- 
ment prophets  spoke  for  God  in  the  first  person  without  in- 
dicating that  the  words  were  other  than  their  own,  e.  g.  Isa. 
xli:  1-13  following  Isa.  xl:  28-31  is  a  passage  of  this  class  and 

207 


208  The  Revelation  of  John 

it  fs  not  till  we  reach  xli:  14  that  we  learn  that  the  words  are 
God's,  spoken  on  His  behalf  in  direct  narration  by  the  prophet. 

C.  Perhaps  the  best  solution  of  the  problem  is  by  a  combina- 
tion of  both  of  these  views.  In  vs.  6  the  "he  said"  at  the  begin- 
ning seems  clearly  to  refer  to  the  angel  as  the  speaker  while  in 
vs.  7,  the  same  angel  continues  to  speak  but  on  behalf  of  God, 
using  the  first  person  for  the  sake  of  vividness.  In  vs.  8  John 
is  certainly  speaking  but  the  mediating  angel  is  at  hand,  speak- 
ing again  in  vs.  9,  continuing  to  the  end  of  vs.  1 1  but  with  vs. 
12-15  again  speaking  on  behalf  of  Jesus,  though  using  the  direct 
narration  once  more.  With  vs.  16,  Jesus  Himself  seems  plainly 
to  be  speaking  directly.  But  who  speaks  the  words  of  vs.  17, 
18,  19,  and  20,  Jesus,  the  angel,  the  seer,  or  someone  else?  On 
the  whole  the  most  reasonable  and  natural  view  seems  to  be 
that  we  have  the  direct  words  of  Jesus  in  vs.  16,  that  in  vs. 
17-19  the  words  are  those  of  John  reporting  further  what  he 
has  also  heard,  while  in  vs.  20  we  have  the  response  of  the  seer. 
If  this  view  is  correct  it  will  help  us  to  understand  the  sig- 
nificance of  the  passage  and  its  meaning. 

3.  Several  points  in  this  section  call  for  comment. 

A.  The  certification  of  the  genuineness  of  the  revelation  is 
noteworthy.  First,  the  angel  indorses  the  revelation,  describing 
the  sayings  as  faithful  and  true.  He  further  declares  that  it 
originates  with  God,  is  given  through  His  angel,  and  is  for  the 
benefit  of  His  servants  that  they  may  know  what  is  soon  to  come 
to  pass  (vs.  6,  ioff).  Second,  the  seer  indorses  it,  declaring 
that  he  saw  and  heard  these  things  (vs.  8).  Third,  Jesus  Him- 
self indorses  it  (vs.  i6flf)  declaring  that  He  has  sent  His  angel 
to  bear  this  testimony  to  them  and  enhances  His  testimony  by 
adding  some  of  His  characteristics.  All  this  certification  would 
increase  the  authority  and  interest  of  the  book  for  those  to  whom 
it  was  sent, — those  in  the  churches  (vs.  16). 

B.  The  openness  of  the  revelation  is  mentioned.  It  is  not 
to  be  sealed  (vs.  10).  This  is  in  striking  contrast  to  the  in- 
struction given  to  Daniel  (viii:  26  and  xii:  9).  The  circum- 
stances are  the  very  reverse  of  those  in  Daniel,  however,  for 
there  the  time  was  far  distant  while  here  it  is  at  hand. 

C.  The  exhortation  to  read  and  study  the  contents  of  the 
book  is  given  and  a  blessing  pronounced  on  those  who  do  so 
and  keep  what  is  there  told  them  (vs.  7,  14).  Thus  the  book 
ends  as  it  began  ( i :  3 )  with  blessing  on  its  devout  students. 


Exposition  209 

D.  The  repeated  assurance  of  the  immediate  fulfilment  of 
what  is  stated  in  the  book.  It  was  given  to  show  to  His  servants 
the  things  that  must  shortly  come  to  pass  (vs.  6).  He  comes 
quickly  (vs.  7,  12,  20).  The  time  is  at  hand — indeed  so  near 
at  hand  that  change  is  impossible  as  the  habits  and  attitude  of 
people  are  fixed  now,  and  no  further  opportunity  will  be  given 
for  repentance  or  apostacy  (vs.  ioff).  Here  again  the  book 
ends  as  it  began  (i:  3).  As  this  is  the  last  thought  in  the  book 
but  the  final  benediction,  and  as  it  is  very  emphatic  because  of 
its  frequent  repetition,  and  as  the  value  of  the  book  both  for 
those  to  whom  it  was  first  addressed  and  for  people  of  all  time 
afterwards,  is  greatly  affected  by  the  fulfilment  of  this  declara- 
tion, we  should  ask  whether  it  has  been  fulfilled  or  not.  Must 
we  say  that  still  He  has  not  come  though  more  than  eighteen 
hundred  years  have  passed  since  this  repeated  promise  of  His 
speedy  return  was  given?  Perhaps  it  might  even  be  said  that 
a  large  part  of  the  Christian  Church  has  ceased  to  look  for  His 
coming.  And  if  the  Apocalypse  fails  on  this  point  which  seems 
open  to  the  test  of  history,  what  of  the  other  matters  of  the  book 
that  we  cannot  test?  There  can  be  no  serious  doubt  that  on  this 
point  the  words  were  intended  by  their  author,  and  would  be  un- 
derstood by  their  first  readers  in  their  natural,  literal,  obvious 
sense,  which  certainly  would  not  be  eighteen  hundred  or  two 
thousand  years  in  the  future.  If  this  is  the  coming  of  Christ 
referred  to  in  this  book  it  is  long  since  past,  though  He  has  not 
yet  come  again  in  bodily  form.  Indeed  none  of  the  many  as- 
surances of  His  coming  in  the  book  say  that  He  is  to  come  in 
bodily  form.  And  if  some  of  the  scenes  depicted  seem  to  imply 
that,  let  us  remember  that  we  are  dealing  with  an  apocalypse 
which  must  be  interpreted  differently  from  ordinary  narrative. 
We  have  seen  that  the  Christian  Church  of  John's  day  and  es- 
pecially the  Christians  to  whom  he  wrote  this  book,  were  in  the 
midst  of  a  great  crisis  of  such  tremendous  importance  that. the 
world's  future  depended  on  it.  Paganism  and  Christianity  were 
in  a  life  and  death  conflict  and  the  issue  was  one  that  would  in- 
fluence ever}7  age  after  it.  In  the  light  of  the  results  of  that 
prolonged  and  terrible  conflict  surely  it  is  not  too  much  to  say 
that  Christ  was  in  it, — that  He  came  and  was  coming  when  the 
words  of  our  author  were  penned,  going  forth  conquering  and 
to  conquer.  In  that  conflict  Christ  and  Christianity  lay  hold 
on  the  world  so  that  the  Gospel  triumphed.    And  all  who  fol- 


2IO  The  Revelation  of  John 

lowed  Christ  and  like  Him  endured  the  shame,  the  persecution, 
and  the  cross  reigned  with  Him.  This  could  not  have  been  if 
Christ  had  not  come  in  those  awful  years ;  and  surely  it  consti- 
tutes a  coming  of  Christ,  quite  as  real  and  important  as  His 
first  coming  in  Palestine  less  than  a  century  before.  This  is  the 
Coming  of  Christ  and  this  the  triumph  of  His  Cause  that  John 
prophesied  throughout  the  book,  and  his  ability  to  see  and  de- 
clare it  was  what  made  him  a  prophet  of  God  and  his  apocalypse 
a  real  prophecy. 

E.  The  penalty  for  adding  or  taking  from  the  things  that  are 
written  in  this  book  is  strongly  asserted  (vs.  1 8,  19).  It  may 
have  been  suggested  by  Moses'  words  in  Deut.  iv:  2.  Writers 
sometimes  protected  their  works  by  adding  a  solemn  warning  to 
the  scribe  to  correct  carefully  his  copy.  If  the  words  before  us 
are  intended  in  this  sense  they  have  not  been  completely  success- 
ful as  there  are  many  manuscript  variations  in  the  text  of  the 
Apocalypse.  We  may  be  sure,  however,  that  the  charge  was 
intended  to  go  deeper  than  this  and  to  include  the  deliberate 
falsification  or  misrepresentation  of  the  divine  message.  While 
no  honest  copyist,  translator,  or  interpreter  would  incur  the 
penalty  because  of  unintentional  errors,  yet  the  warning  should 
restrain  from  all  levity  in  handling  the  book. 

F.  Several  characteristics  of  Christ  are  mentioned  in  the 
passage  (1)  He  is  spoken  of  as  the  first  and  the  last  (vs.  13) 
by  which  His  infinitude  is  signified.  In  some  passages  of  the 
book  the  expression  seems  to  be  used  of  God  as  distinct  from 
Christ  (e.  g.  xxi:  6  and  perhaps  also  in  i:  8),  but  in  others  (i: 
17  and  xxii:  13)  Christ  seems  plainly  to  be  meant.  Either  John 
does  not  distinguish  closely  between  the  Father  and  the  Son  in 
this  book,  or  he  identifies  the  Son  with  the  Father  as  in  John 
x:  30.  (2)  He  is  the  root  and  offspring  of  David  (vs.  16,  cf. 
v:  5  and  notes),  another  way  doubtless  of  expressing  His  in- 
finitude. He  is  the  beginning  and  end  of  the  whole  Davidic 
household  and  the  great  realization  of  its  hopes.  (3)  He  is  the 
bright,  the  morning  star  (vs.  16).  Just  as  a  star  of  exceptional 
brightness  precedes  the  sunrising  and  thus  ushers  in  the  day,  so 
He  ushers  in  the  new  Day  of  God.  We  now  see  that  the 
promise  of  ii:  28  was  that  Christ  would  impart  Himself  to  the 
overcomer.  (4)  He  brings  His  reward  with  Him  (vs.  12,  17). 
The  magnificence  of  Christ  loses  nothing  in  the  closing  sentences 
of  the  book. 


Exposition  21 1 

G.  The  response  to  the  announcement  of  the  immediate  com- 
ing of  Christ  is  general  and  hearty,  (i)  The  spirit  (vs.  17) 
repeats  it.  By  irvevfm  (spirit)  Jiere  we  should  probably  under- 
stand, not  the  Holy  Spirit  in  the  strict  or  general  sense,  but 
rather  the  Holy  Spirit  as  expressing  Himself  in  prophetic  utter- 
ances, the  spirit  that  inspired  to  spiritual  and  prophetic  discern- 
ment. (2)  The  bride  (vs.  17,  cf.  xix:  7,  xxi:  2,  9)  of  course 
is  the  body  of  Christ's  people.  (3)  The  seer  himself  (vs.  20). 
(4)  Besides  all  who  hear  and  all  in  need  are  invited  to  come. 

H.  Those  who  keep  the  sayings  of  the  prophecy  of  this  book 
(vs.  7)  and  those  that  wash  their  robes  (vs.  14)  are  declared  to 
be  blessed.  Of  course  only  real  Christians  could  be  of  either 
class.  In  vs.  14  two  reasons  are  given,  first,  that  they  may  have 
the  right  to  the  tree  of  life,  and  second,  that  they  may  enter  by 
the  gates  into  the  city.  The  city  is  apparently  that  of  xxi:  1 — 
xxii:  5  and  the  tree  of  life  that  of  xxii:  2.  Here,  too,  we  see 
the  meaning  of  the  promise  given  to  the  overcomer  (ii:  7). 
Those  not  blessed  are  the  evil  doers  of  all  sorts  who  are  exclud- 
ed and  classed  with  the  dogs  (cf.  Ps.  lix:  6,  14). 


XXXVII 

The  Final  Benediction,     xxii:  21. 

This  remarkable  and  exceedingly  interesting  and  instructive 
book  closes  with  the  benediction.  While  this  sort  of  ending  was 
unusual  in  apocalyptic  writings  it  is  particularly  suitable  here 
since  this  book,  as  Swete  remarks  (id.,  p.  313),  while  an 
apocalypse  in  inner  character  and  a  prophecy  in  purpose,  is  an 
epistle  in  form.  The  saints  are  the  people  of  holy  and  con- 
secrated life  both  in  the  cities  of  Asia  and  throughout  the  world. 
The  source  of  their  excellence  and  the  guarantee  of  their  future 
is  only  the  grace  of  Christ.  Of  this  the  benediction  is  a  re- 
minder, and  a  prayer  that  they  may  realize  it. 


212 


PART  III 


THE  CORRELATION  OF  THE  INTERPRETATION 

It  only  remains  for  us  to  correlate  and  summarize  the  results 
of  our  interpretation  of  this  splendid  book. 

Leaving  out  the  introduction  (i:  1-8)  and  the  conclusion 
(xxii:  6-21)  we  have  found  that  the  book  is  made  up  of  two 
great  visions.  In  the  record  of  these  we  have  the  things  that 
John  saw  and  was  instructed  to  write  (i:  11,  19).  Both  visions 
are  visions  of  the  things  that  are  and  of  the  things  that  shall  be, 
but  in  different  ways. 

The  first  vision  is  a  vision  of  Christ  in  the  midst  of  the 
churches.  In  it  He  is  revealed  in  all  His  magnificence  as  among 
the  churches  to  which  the  book  is  to  be  sent,  while  His  mes- 
sages to  them  reveal  the  closest  knowledge  of  their  several  states 
and  the  keenest  appreciation  both  of  their  merits  and  defects. 
These  churches  are,  in  part  at  least,  the  things  that  are  (vs. 
19)  and  their  several  fates,  as  revealed  in  these  letters,  also 
are,  in  part,  the  things  that  shall  be. 

In  the  second  vision  (iv:  1 — xxii:  5)  we  have  also  an  account 
of  the  things  that  are  and  the  things  that  shall  be,  but  of  a 
different  kind.  While  in  the  first  vision  attention  was  directed 
to  the  churches  in  their  relation  to  Christ,  in  this  vision  the 
great  theme  is  the  state  and  destiny  of  the  Church  and  the 
Roman  world.  There  is  no  detailed  scrutiny  of  the  Church  as 
in  the  first  vision,  but  the  Roman  world  is  dealt  with  from 
various  points  of  view  and  its  essential  nature  clearly  set  forth, 
while  the  Church  is  considered  as  a  whole. 

The  first  scene  in  the  vision  is  that  of  the  throne  of  God  who, 
rather  than  Caesar,  is  shown  to  be  supreme  in  the  world  (chap- 
ter iv).  In  His  hand  He  holds  the  Book  of  Destiny  which  no 
one  is  able  to  open  until  Christ  appears,  and  to  Him  it  is  en- 
trusted (chapter  v).  He  proceeds  to  open  the  seals  one  by  one 
until  all  are  opened.  These  seal-openings,  we  found,  revealed 
the  condition  of  the  Roman  world  and  the  Church  as  it  ap- 
peared to  the  mind  of  John, — the  first  four  showing  the  real 
condition  of  the  Empire,  and  the  fifth  that  of  the  Church,  both 
being  the  very  opposite  of  what  they  appeared  to  be  to  the  out- 
ward eye,  the  Empire  suffering  from  various  ills  though  seem- 
ingly prosperous,  the  Church  robed  in  white  and  blessed  of  God 

215 


216  The  Revelation  of  John 

though  apparently  crushed  to  death.  The  sixth  seal-opening 
shows  the  general  conviction  that  the  time  of  Divine  judgment 
is  at  hand.  Of  course  the  first  thought  is  of  the  fate  of  the 
Church  in  such  an  event.  The  seventh  chapter  shows  that  pro- 
vision is  made  for  her  so  that  she  will  not  suffer  at  all,  being 
sealed  against  all  spiritual  evil  and  having  all  her  needs  supplied. 
Then  the  seventh  seal  is  loosed  and  the  Book  of  Destiny  is  fully 
open. 

After  an  half-hour's  silence,  which  adds  emphasis  to  the  com- 
ing events,  the  out-pourings  of  Divine  wrath  begin  and  continue 
throughout  the  series  of  the  seven  trumpets  (viii:  2 — xi:  19). 
These  seven  trumpets  reveal  events  similar  to  those  of  the  seal- 
openings,  but  they  are  considered  from  a  different  angle.  In- 
deed they  may  be  the  very  same  events,  but  while  there  they 
were  merely  considered  as  facts  revealing  a  certain  condition  of 
the  Church  and  the  Empire,  here  they  are  considered  as  Di- 
vinely ordered  and  expressing  a  Divine  purpose — a  call  to  re- 
pentance; but  the  people  do  not  repent.  Therefore  the  next 
stage  is  that  of  judgment  as  expressed  in  the  seventh  trumpet, — 
destruction  for  those  that  will  not  repent  and  reward  to  the 
saints.  In  all  this  the  Church  receives  the  Divine  revelation, 
witnesses  faithfully,  and  is  triumphant  and  victorious  in  spite 
of  seeming  defeat  and  destruction  (x:  1 — xi:  14). 

In  the  section  xii:  1 — xx:  5  the  judgment  of  the  seventh 
trumpet  is  enlarged,  the  different  aspects  of  it  given  in  detail, 
and  the  whole  embellished  with  much  color.  Rome  is  pictured 
as  the  embodiment  and  expression  of  Satan  (chapter  xii),  as  a 
hideous  beast  (xiii:  1-10),  and  as  a  monster  with  extraordinary 
powers  (xiii:  11-18),  while  the  Church  is  assembled  with  Christ 
(xiv:  1-5),  and  announcement  is  made  that  the  time  of  judg- 
ment is  come  and  Rome  has  fallen  (xiv:  6-13).  This  judg- 
ment includes  the  harvest  of  the  world  (xiv:  14-20),  the  pour- 
ing out  of  the  wrath  of  God  on  the  impenitent  (xv:  1 — xvi: 
21),  and  consequently  the  passing  of  Rome  (xvii — xviii),  all 
of  which  are  impressively  pictured  at  length.  The  calamities 
of  the  bowls  are  similar  to  those  of  the  seals  and  trumpets, — - 
perhaps  the  very  same  phenomena  are  represented  by  them, — 
but  their  purpose  is  now  punitive,  and  they  are  final.  After  the 
overthrow  of  Rome  there  is  a  great  thanksgiving  to  God,  while 
Christ  completes  the  victory.  The  Church  then  advances  to  a 
higher  life,  and  after  a  long  period  of  prosperity  and  a  final 


The  Correlation  of  the  Interpretation  217 

conflict  with  Satan  sees  the  final  overthrow  of  the  powers  of 
evil  (chapters  xix,  xx). 

The  vision  closes  with  a  vivid  and  beautiful  picture  of  the 
Church  in  her  final  estate  of  bliss  and  peace  with  God  (xxi — 
xxii:  5). 

In  the  book  of  Revelation  we  have  a  remarkable  combination 
of  characteristics.  First.  It  is  an  epistle  in  outward  form,  hav- 
ing at  the  beginning  the  name  of  the  author  and  those  to  whom 
it  is  sent  (i:  4)  ;  the  reason  for  this  form  is  also  given  (i:  1 1, 
xxii:  16).  Second.  It  is  an  apocalypse  in  literary  character  and 
so  describes  itself  (i:  1,  notes).  Third.  In  its  essential  nature 
it  is  a. prophecy,  and  even  claims  to  be  such  (i:  3,  xxii:  7,  10, 
18,  19).  It  has  all  the  directness  and  adaptation  to  the  distinct 
needs  of  those  to  whom  it  is  written  of  the  epistle,  all  the  weird 
mystery  and  extraordinary  scenery  of  the  apocalypse,  all  the 
clear  exposition  of  the  Divine  nature  and  of  His  will  and  pur- 
poses for  the  world  of  the  prophecy.  It  is  therefore  admirably 
adapted  to  discharge  its  great  purpose  of  inspiring  the  Christian 
communities  of  Asia  Minor,  and  particularly  those  of  them  to 
which  it  was  primarily  sent,  with  hope  and  faith  in  their  long 
period  of  severe  persecution. 

This  comfort  and  encouragement  is  chiefly  based  on  the  dis- 
tinct teaching  of  the  book  on  four  great  themes,  viz.  God, 
Christ,  the  Roman  Empire,  and  the  Church. 

I.  God  is  the  Giver  of  the  revelation  contained  in  the  book. 
He  is  very  great  and  magnificent,  eternal,  omnipotent,  thrice 
holy,  wise,  glorious,  true  and  just  in  His  ways,  and  the  King 
of  saints.  He  is  declared  to  be  worthy  to  receive  glory,  honour, 
power  and  praise,  while  salvation  is  ascribed  to  Him.  He  is  the 
Creator  of  heaven  and  earth  and  all  things  in  them,  whose  works 
are  great  and  marvellous,  the  Father  of  our  Lord  Jesus  Christ, 
the  Ruler  of  the  nations  who  has  taken  to  Himself  His  great 
power  and  reigns.  He  dispenses  judgment  both  to  the  evil  and 
the  good  and  His  judgments  are  true  and  righteous,  so  that  all 
get  their  just  deserts.  He  is  Lord  and  God  who  shall  be 
universally  worshipped.  Here  is  a  remarkable  and  worthy  pic- 
ture of  God,  a  picture  that  could  not  fail  to  inspire  His  suffer- 
ing people  in  Asia  Minor  with  courage  and  hope.  That  such 
an  one  is  infinitely  superior  to  the  Roman  emperor  in  every 
way,  and  especially  as  an  object  of  worship,  is  self-evident. 

II.  Christ  has  a  large  place  in  the  book.     Indeed  it  is  the 


21 8  The  Revelation  of  John 

revelation  of  Him.     He  is  the  faithful  and  true  Witness,  the 
First-born  of  the  dead  who  lives  for  ever  and  has  the  keys  of 
death,  Hades,  and  David,  so  that  He  can  open  and  no  one  can 
shut  and  shut  and  no  one  can  open.     He  is  the  Son  of  God, 
magnificent  and  eternal,  holy  and  true,  the  Beginning  of  the 
creation  of  God,  the  Lion  of  the  tribe  of  Judah,  yet  a  Lamb  that 
is  the  Root  and  Offspring  of  David,  the  bright  and  morning 
Star.     His  word  is  so  keen  and  powerful  that  it  is  able  even  to 
kill  His  enemies  and  smite  the  nations.    He  is  worthy  to  receive 
power,   wealth,   wisdom,   strength,   honour,   glory,   and   praise. 
Though  coming  in  the  clouds  and  the  One  whom  all  shall  see, 
over  Him  all  tribes  of  the  earth  shall  mourn.     He  is  a  glorious 
Conqueror  who  is  the  Victor  in  every  conflict  with  Satan  or  the 
Empire,  who  wears  many  diadems  on  His  head,  and  in  righte- 
ousness judges  and  makes  war.    He  is  a  great  Leader  whom  the 
armies  of  heaven  follow.     Though  very  magnificent,  with  His 
eyes  like  flames  of  fire,  His  countenance  like  the  sun,  and  His 
feet  like  pillars  of  fine  brass,  He  yet  loves  the  Church  and  her 
people,  has  loosed  many  from  sin  and  redeemed  them  by  His 
blood  from  all  kindreds,  tribes,  tongues,  and  peoples,  making 
them  a  kingdom  of  rulers  and  priests  to  God  who  share  the 
government  of  the  world  and  the  priestly  service  of  God  with 
Him  who  is  the  Prince  of  the  kings  of  the  earth  and  the  One 
to  whom  glory  and  dominion  forever  are  ascribed.    He  is  in  the 
midst  of  the  churches  and  knows  their  condition  and  works, 
appreciating  their  virtues   and   disapproving  their   vices.      He 
rebukes  and  chastens  those  whom  He  loves,  assuring  those  who 
overcome  of  great  rewards  and  those  who  fail  of  severe  punish- 
ments.    This  was  their  Saviour,  their  Leader,  and  their  King 
before  whom  all  the  great  ones  of  Rome  sank  to  insignificance. 
III.  Rome  and  her  people  have  a  large  place  in  the  book. 
Whether  she  is  considered  as  a  great  city   reigning  over  the 
kings  of  the  earth  and  with  which  they  have  heinously  sinned; 
or  whether  she  is  considered  as  an  assemblage  of  peoples,  na- 
tions, and  tongues ;  or  whether  she  is  looked  upon  as  a  political 
power  or  a  religious  organization  worshipping  the  emperor  as 
her  god ;  she  and  her  peoples  are  consistently  represented  as  the 
very  opposite  of  what  they  should  be  according  to  the  will  of 
God.    Ugly  and  monstrous  to  an  extraordinary  degree,  exceed- 
ingly evil  and  forcing  her  evil  character  upon  all  the  peoples 
under  her  influence,  having  great  power,  and  yet  the  wonder  of 


The  Correlation  of  the  Interpretation  219 

the  world  and  the  object  of  its  worship,  she  is  represented  as  the 
very  incarnation  and  instrument  of  Satan.  She  persecutes  the 
Church,  resists  the  gospel,  fails  to  repent  of  her  evils  even  when 
mercifully  pressed  to  do  so  by  the  outpourings  of  Divine  wrath, 
and  continues  in  her  iniquities  until  she  must  be  overthrown  by 
God.  Yet  she  suffers  much  from  various  kinds  of  torment,  such 
as  earthquake,  drought,  famine,  pestilence,  and  war.  Her  peo- 
ple are  convinced  that  the  time  of  Divine  judgment  is  at  hand, 
and  their  apprehensions  are  well  founded  for  she  is  overpowered 
by  the  just  judgment  of  God  and  falls  in  utter  overthrow 
never  to  rise  again.  She  is  greatly  lamented,,  but  her  smoke 
rises  up  for  ever  and  ever.  Thus  is  described  the  character  and 
destiny  of  Rome.  Indeed  her  complete  destruction  is  already 
determined  by  God,  or  rather  she  has  herself  determined  it  by 
her  own  character  and  conduct.  Although  often  in  the  vision 
spoken  of  as  having  actually  occurred,  her  fall  was  still  an  event 
of  the  future  for  the  Christians  of  John's  day,  though  necessarily 
determined  and  assured  by  her  character  and  conduct  then. 

IV.  The  Church  of  the  day  and  its  people  also  have  a  large 
place  in  the  book.  Those  who  hear  and  read  the  book  and  keep 
the  things  written  in  it  are  declared  to  be  blessed.  It  is  to  the 
Church  and  its  people  that  the  book  is  sent.  They  are  sum- 
moned to  leave  the  iniquities  of  the  Empire,  are  redeemed  from 
the  earth  by  the  blood  of  Christ,  are  made  a  kingdom  of  ser- 
vants, priests,  and  prophets  of  God  and  reign  with  Him. 
Though  suffering  temporarily  they  are  yet  sealed  and  guaran- 
teed against  any  real  spiritual  injury  from  demons  or  otherwise. 
Though  they  have  come  out  of  great  tribulation  their  bliss  is 
great,  for  they  are  attired  in  white,  commune  with  Him, 
and  desire  to  know  how  long  it  will  be  before  their  blood 
is  avenged.  They  praise  God  in  His  temple  and  sing  be- 
fore His  throne.  They  keep  the  commandments  of  God 
and  the  faith  of  Jesus,  and  follow  the  Lamb  wherever  He 
goes.  They  receive  the  revelation  of  Christ  and  witness 
for  Him  in  the  world.  Even  in  death  they  are  blessed. 
While  collectively  as  the  Church  they  are  closely  scrutinized  by 
Christ  and  their  shortcomings  faithfully  indicated,  He  keenly 
appreciates  their  virtues.  The  Church  is  glorious,  the  bride  of 
Christ,  and  when  assembled  on  Mount  Zion  with  Him  is  de- 
clared to  be  without  defect.  Rome  passes  away  but  the  Church 
triumphs  and  dwells  in  the  city  of  God,  reigns  for  ever  and 


220  The  Revelation  of  John 

ever,  and  enjoys  eternal  bliss  with  Christ  her  Lord.  As  the 
condition  of  Rome  was  really  the  reverse  of  what  it  appeared 
to  be  to  the  outward  eye,  so  it  is  with  the  Church  and  the  people 
of  God.  She  is  apparently  persecuted,  crushed,  and  dead ;  but 
really  she  is  the  bride  of  Christ,  living  and  reigning  with  Him 
and  gloriously  triumphant,  though  it  will  be  only  in  the  future 
that  her  triumph  will  be  generally  manifest. 

What  inspiration  to  faith  and  courage  such  teaching  as  this 
would  bring  to  the  church  of  that  day  we  can  well  surmise. 
God  the  supreme  and  glorious  Emperor  of  the  universe  and  not 
Caesar;  Jesus  Christ  the  ever-present  Saviour  who  was  dead 
but  always  lives,  the  glorious  Conqueror  who  reigns  continually 
with  His  people  in  the  world;  Rome,  apparently  mistress  of  the 
world  but  even  then  fallen  by  her  iniquities  and  doomed  to 
utter  extinction;  the  Church,  redeemed  from  the  world,  cleansed 
from  sin,  robed  in  righteousness,  communing  with  God,  the 
bride  and  companion  of  Christ,  kept  from  all  real  harm  and 
triumphant  then  and  at  last,  her  people  blessed  even  in  death, 
though  persecuted  and  apparently  done  to  death  in  the  world ; — 
can  it  be  doubted  for  a  moment  that  such  teaching  as  this 
must  have  exercised  a  powerful  influence  in  enabling  that  same 
Church  to  endure  hardness,  be  faithful  even  unto  death,  and 
conquer  the  proudest  and  most  powerful  empire  the  world  had 
ever  seen  after  a  conflict  lasting  nearly  three  centuries?  With- 
out the  help  of  this  book  the  battle  might  perhaps  have  been 
won,  but  the  church  of  that  time  would  certainly  have  been 
much  weaker,  the  fight  might  have  been  longer,  and  the  whole 
Christian  world  then  and  since  would  have  been  poorer  indeed. 

And  is  not  such  teaching  just  what  is  needed  to  inspire  the 
Church  of  every  age  to  courage  and  faith  and  enable  it  to  tri- 
umph over  its  foes?  In  every  age  it  has  its  enemies  to  fight 
and  its  conquests  to  make.  Is  it  not  always  weakened  by  de- 
fect and  greatly  in  need  of  just  such  encouragement  and  help 
as  this  book  brought  to  the  Christians  of  the  latter  half  of  the 
first  century?  Seeing  the  meaning  of  the  book  in  at  least  a 
general  way,  we  are  in  a  position  to  apply  it  in  our  own  case. 
And  what  faithful  follower  of  Jesus  Christ  but  is  helped  by 
the  knowledge  and  cheered  by  the  assurance  that  God  is  supreme 
in  the  universe  rather  than  Satan  and  sin;  that  Jesus  Christ, 
though  He  died  in  apparent  disgrace  on  Calvary,  ever  lives,  is 
the  world's  Saviour,  the  sure  Conqueror,  and  the  eternal  King ; 


The  Correlation  of  the  Interpretation  22 1 

that  the  kingdoms  of  evil  even  though  they  may  seem  to  be 
world-wide  and  all-powerful,  have  even  now  fallen  and  are 
doomed  to  pass  away;  and  that  the  people  of  God,  though  few 
in  number,  greatly  despised,  and  continually  called  upon  to 
suffer  greatly  in  the  world,  are  really  the  world's  heroes,  tri- 
umphant in  their  life  and  reigning  with  Christ.  Inspired  and 
encouraged  by  the  great  truths  of  this  book  the  Church  of  every 
age  will  go  on  conquering  and  to  conquer,  strong  in  the  knowl- 
edge that  her  labor  is  not  in  vain,  that  the  Lord  God  omni- 
potent reigns,  and  that  in  His  own  good  time  the  kingdoms  of 
this  world  become  the  kingdoms  of  our  Lord  and  Saviour  Jesus 
Christ. 


APPENDIX  I 


TRANSLATION  OF  THE  REVELATION  OF  JOHN 

1  The  Revelation  of  Jesus  Christ,  which  God  gave  to  him, 
to    show    to  his  servants    what  must  quickly   come   to   pass; 

2  and  he  sent  and  signified  it  by  his  angel  to  his  servant  John,  who 
bore  witness  of  the  word  of  God  and  the  testimony  of  Jesus 

3  Christ,  of  as  many  things  as  he  saw.  Blessed  is  he  that  reads 
and  they  that  hear  the  words  of  the  prophecy,  and  keep  the 
things  written  therein,  for  the  time  is  at  hand. 

4  John,  to  the  seven  churches  which  are  in  Asia;  grace 
to  you  and  peace  from  him  who  was  and  is  and  is  to  come,  and 

5  from  the  seven  spirits  which  are  before  his  throne,  and  from 
Jesus  Christ  the  faithful  witness,  the  first-born  of  the  dead, 
and  the  prince  of  the  kings  of  the  earth.    To  him  who  loves  us 

6  and  loosed  us  from  our  sins  by  his  blood,  and  made  us  a  king- 
dom, priests  to  God  and  his  father,  to  him  be  the  glory  and 

7  the  dominion  for  ever  and  ever;  amen.  Behold  he  comes  with 
the  clouds,  and  every  eye  shall  see  him,  and  they  who  pierced 
him,  and  all  the  tribes  of  the  earth  shall  mourn  over  him.  Even 
so,  amen. 

8  "I  am  the  Alpha  and  the  Omega,"  says  the  Lord,  the  God, 
who  is  and  who  was  and  who  is  to  come,  the  Almighty. 

9  I  John,  your  brother  and  partner  in  the  tribulation 
and  kingdom  and  patience  of  Jesus,  was  in  the  island  called 

io  Patmos  for  the  word  of  God  and  the  testimony  of  Jesus.  I  was 
in  the  spirit  on  the  Lord's  day,  and  I  heard  behind  me  a  great 

ii  voice  as  of  a  trumpet  saying,  "What  you  see  write  in  a  book 
and  send  to  the  seven  churches,  unto  Ephesus  and  unto  Smyrna 
and  unto  Pergamum  and  unto  Thyatira  and  unto  Sardis  and 

12  unto  Philadelphia  and  unto  Laodicea."  And  I  turned  to  see 
the  voice  that  spoke  with  me ;  and  when  I  turned  I  saw  seven 

13  golden  lamps,  and  in  the  midst  of  the  lamps  one  like  a  son  of 
man  clothed  with  a  garment  down  to  the   feet  and  girdled 

14  around  the  breast  with  a  golden  girdle;  his  head  and  his  hair 
were  white  as  wool,  as  white  as  snow,  and  his  eyes  were  as  a 

15  flame  of  fire,  and  his  feet  like  fine  brass  as  if  refined  in  a  fur- 

16  nace,  and  his  voice  as  the  voice  of  many  waters;  and  he  had  in 
his  right  hand  seven  stars,  and  a  sharp  two-edged  sword  pro- 
ceeded from  his  mouth,  and  his  face  was  as  the  sun  shines  in  its 

225 


226  The  Revelation  of  John 

17  strength.  And  when  I  saw  him,  I  fell  at  his  feet  as  dead;  and 
he  laid  his  right  hand  on  me  saying,  "Fear  not;  I  am  the  first 

18  and  the  last  and  the  living  one,  and  I  was  dead  and  behold  I  am 
living  for  ever  and  ever,  and  I  have  the  keys  of  death  and 

19  Hades.     Write,  then,  the  things  that  you  saw,  and  the  things 

20  that  are,  and  the  things  that  shall  be  hereafter.  The  mystery 
of  the  seven  stars  that  you  saw  in  my  right  hand,  and  the  seven 
golden  lamps;  the  seven  stars  are  the  angels  of  the  seven 
churches,  and  the  seven  lamps  are  the  seven  churches. 

2       "To  the  angel  of  the  church  in  Ephesus  write; 

"These  things  says  he  who  holds  the  seven  stars  in  his  right 

2  hand,  who  walks  in  the  midst  of  the  seven  golden  lamps;  I 
know  your  works,  and  your  labour  and  your  patience,  and  that 
you  cannot  bear  evil  men,  and  you  have  tried  those  who  call 

3  themselves  apostles,  and  are  not,  and  found  them  false ;  and  you 
have  patience,   and   have   borne   for  my   name,   and  have   not 

4  grown  weary.     But  I  have  against  you  that  you  have  left  your 

5  first  love.  Remember  then  from  whence  you  have  fallen,  and 
repent  and  do  the  first  works ;  but  if  not,  I  come  to  you  and  will 

6  move  your  lamp  out  of  its  place,  unless  you  repent.  But  this 
you  have  that  you  hate  the  works  of  the  Nicolaitanes,  which  I 

7  also  hate.  He  who  has  an  ear  let  him  hear  what  the  Spirit  says 
to  the  churches.  To  him  who  overcomes  I  will  give  to  eat  of 
the  tree  of  life,  which  is  in  the  paradise  of  God. 

8  "And    to    the     angel    of    the    church    in    Smyrna    write; 
"These  things  says  the  first  and  the  last,  who  was  dead  and 

9  lived.  I  know  your  tribulation  and  poverty,  but  you  are  rich, 
and  the  blasphemy  of  those  who  say  they  are  Jews,  and  are  not, 

10  but  a  synagogue  of  Satan.  Fear  not  what  you  are  to  suffer. 
Behold  the  devil  will  cast  some  of  you  into  prison  that  you  may 
be  tried,  and  you  shall  have  tribulation  ten  days.     Be  faithful 

11  unto  death,  and  I  will  give  you  the  crown  of  life.  He  who  has 
an  ear  let  him  hear  what  the  Spirit  says  to  the  churches.  He 
who  overcomes  shall  not  be  hurt  of  the  second  death. 

12  "And  to  the  angel  of  the  church  in  Pergamum  write; 
"These  things  says  he  who  has  the  sharp  two-edged  sword. 

13  I  know  where  you  dwell,  where  the  throne  of  Satan  is,  and  you 
hold  fast  my  name  and  did  not  deny  my  faith,  even  in  the  days 
of  Antipas  my  witness,  my  faithful  one,  who  was  slain  among 

14  you,  where  Satan  dwells.  But  I  have  a  few  things  against  you, 
because  you  have  there  those  who  hold  the  teaching  of  Balaam, 


Translation  of  the  Revelation  of  John  227 

who  taught  Balak  to  cast  a  stumbling  block  before  the  children 
of  Israel,  to  eat  things  sacrificed  to  idols  and  to  commit  fornica- 

15  tion.     Thus  you  have  also  those  who  hold  the  teaching  of  the 

16  Nicolaitanes  likewise.  Repent  then;  or  else  I  come  unto  you 
quickly,  and  1  will  make  war  against  them  with  the  sword  of 

17  my  mouth.  He  who  has  an  ear  let  him  hear  what  the  Spirit 
says  to  the  churches.  To  him  who  overcomes  I  will  give  of  the 
hidden  manna,  and  I  will  give  to  him  a  white  stone,  and  upon 
the  stone  a  new  name  written  that  no  one  knows  but  he  that 
receives  it. 

18  "And  to  the  angel  of  the  church  in  Thyatira  write; 
"These  things  says  the  Son  of  God,  who  has  his  eyes  as  a 

19  flame  of  fire,  and  his  feet  are  like  fine  brass.  I  know  your  works 
and  your  love  and  faith  and  service  and  patience,  and  that  your 

20  last  works  are  more  than  the  first.  But  I  have  against  you  that 
you  tolerate  the  woman  Jezabel,  who  calls  herself  a  prophetess, 
and  teaches  and  leads  my  servants  to  commit  fornication  and  to 

21  eat  things  offered  to  idols.    And  I  gave  her  time  to  repent,  and 

22  she  did  not  wish  to  repent  of  her  fornication.  Behold  I  cast 
her  into  a  bed,  and  those  who  commit  adultery  with  her  into 

23  great  tribulation  unless  they  repent  of  her  works;  and  her  chil- 
dren I  will  kill  with  death;  and  all  the  churches  shall  know 
that  I  am  the  searcher  of  reins  and  hearts,  and  I  will  give  to 

24  you  each  according  to  your  works.  But  I  say  to  the  rest  of  you 
in  Thyatira,  as  many  as  have  not  this  teaching,  who  do  not 
know  the  deep  things  of  Satan,  as  they  say,  I  cast  upon  you  no 

25  other  burden.     But  what  you  have  hold  fast  till  I  come.     He 

26  who  overcomes  and  he  who  keeps  my  works  unto  the  end,  I 

27  will  give  to  him  authority  over  the  nations,  and  he  shall  rule 
them  with  a  rod  of  iron,  as  potter's  vessels  they  are  broken,  as  I 

28  also  received  of  my  Father,  and  I  will  give  to  him  the  morning 

29  star.  He  who  has  an  ear  let  him  hear  what  the  Spirit  says  to 
the  churches. 

3       "And  to  the  angel  of  the  church  in  Sardis  write; 

"These  things  says  he  who  has  the  seven  spirits  of  God  and 
the  seven  stars.    I  know  your  works,  that  you  have  a  name  that 

2  you  live,  and  you  are  dead.  Be  watchful,  and  strengthen  the 
things  that  remain  which  are  ready  to  die,  for  I  have  not  found 

3  your  works  completed  before  my  God ;  remember  then  how  you 
have  received  and  heard,  and  keep  and  repent;  if  therefore  you 
shall  not  watch,  I  will  come  as  a  thief,  and  you  shall  not  know 


228  The  Revelation  of  John 

4  what  hour  I  will  come  upon  you.  But  you  have  a  few  names 
in  Sardis  that  did  not  defile  their  garments,  and  they  shall  walk 

5  with  me  in  white,  for  they  are  worthy.  He  who  thus  overcomes 
shall  be  clothed  in  white  garments,  and  I  will  not  at  all  blot 
out  his  name  from  the  book  of  life,  and  I  will  confess  his  name 

6  before  my  father  and  before  his  angels.  He  who  has  an  ear  let 
him  hear  what  the  Spirit  says  to  the  churches. 

7  "And  to  the  angel  of  the  church  in  Philadelphia  write; 
"These  things  says  he  that  is  holy,  he  that  is  true,  he  that  has 

the  key  of  David,  he  that  opens  and  no  one  shall  shut,  and  shuts 

8  and  no  one  opens.  I  know  your  works;  behold  I  have  set  be- 
fore you  a  door  opened,  which  no  one  is  able  to  shut;  because 
you  have  a  little  strength,  and  you  have  kept  my  word,  and 

9  have  not  denied  my  name.  Behold  I  give  of  the  synagogue  of 
Satan,  of  those  who  call  themselves  Jews,  and  are  not  but  speak 
falsely ;  behold  I  will  make  them  come  and  worship  before  your 

io  feet,  and  they  shall  know  that  I  loved  you.  Because  you  kept 
the  word  of  my  patience,  I  also  will  keep  you  from  the  hour 
of  trial  which  will  come  upon  the  whole  world,  to  try  those 

1 1  who  dwell  upon  the  earth.     I  come  quickly ;  hold  fast  what  you 

12  have  that  no  one  take  your  crown.  He  who  overcomes,  I  will 
make  him  a  pillar  in  the  temple  of  my  God,  and  he  shall  go  out 
no  more  at  all ;  and  I  will  write  upon  him  the  name  of  my  God 
and  the  name  of  the  city  of  my  God,  the  new  Jerusalem,  which 
comes  down  out  of  the  heaven  from  my  God,  and  my  new  name. 

13  He  who  has  an  ear  let  him  hear  wrhat  the  Spirit  says  to  the 
churches. 

14  "And  to  the  angel  of  the  church  in  Laodicea  write; 
"These  things  says  the  Amen,  the  faithful  and  true  witness, 

15  the  beginning  of  the  creation  of  God.  I  know  your  works,  that 
you  are  neither  cold  nor  hot.     I  would  you  were  cold  or  hot. 

16  So,  because  you  are  lukewarm  and  neither  hot  nor  cold,  I  will 

17  spew  you  out  of  my  mouth.  Because  you  say  'I  am  rich  and 
have  increased  in  goods  and  have  need  of  nothing,'  and  do  not 
know  that  you  are  the  afflicted  one  and  miserable  and  poor  and 

18  blind  and  naked,  I  counsel  you  to  buy  of  me  gold  refined  from 
the  fire  that  you  may  be  rich,  and  white  garments  that  you  may 
clothe  yourself  and  the  shame  of  your  nakedness  be  not  manifest, 

19  and  eyesalve  to  anoint  your  eyes  that  you  may  see.     I  rebuke 

20  and  chasten  as  many  as  I  love ;  be  zealous  then  and  repent.  Be- 
hold I  stand  at  the  door  and  knock;  if  anyone  hear  my  voice 


Translation  of  the  Revelation  of  John  229 

and  open  the  door,  I  will  come  in  to  him  and  I  will  sup  with 

21  him  and  he  with  me.  He  who  overcomes,  I  will  give  to  him  to 
sit  with  me  in  my  throne,  as  I  also  overcame  and  sat  down  with 

22  my  father  in  his  throne.  He  who  has  an  ear  let  him  hear  what 
the  Spirit  says  to  the  churches." 

4  After  these  things  I  saw  and  behold  a  door  opened  in 
the  heaven,  and  the  first  voice  which  I  heard  was  like  that  of 
a  trumpet  speaking  with  me,  saying,  "Ascend  hither,  and  I  will 

2  show  you  what  must  come  to  pass  hereafter."  Immediately  I 
was  in  the  spirit;  and  behold  there  was  a  throne  in  the  heaven, 

3  and  one  sitting  upon  the  throne,  and  he  that  sat  was  like  in  ap- 
pearance to  a  jasper  and  sardine  stone,  and  a  rainbow  round  the 

4  throne  was  like  an  emerald  in  appearance.  And  round  the 
throne  were  twenty-four  thrones,  and  upon  the  thrones  twenty- 
four  elders  sat  clothed  in  white  garments,  and  golden  crowns  on 

5  their  heads.  And  out  of  the  throne  lightnings  and  voices  and 
thunders  proceed ;  and  seven  lamps  of  fire  were  burning  be- 

6  fore  the  throne,  which  are  the  seven  spirits  of  God.  And  be- 
fore the  throne  as  it  were  a  glassy  sea  like  crystal.  And  in  the 
midst  of  the  throne  and  round  about  the  throne  were  four  liv- 

7  ing  creatures  full  of  eyes  before  and  behind ;  the  first  creature 
was  like  a  lion,  and  the  second  creature  was  like  a  calf,  and  the 
third  creature  had  the  face  of  a  man,  and  the  fourth  creature 

8  was  like  a  flying  eagle;  and  the  four  living  creatures  had  each 
six  wings,  while  round  about  and  within  they  were  full  of  eyes ; 
and  day  and  night  they  have  no  rest  saying, 

"Holy,  holy,  holy  is  the  Lord,  the  God,  the  Almighty, 
who  was  and  is  and  is  to  come." 

9  And  whenever  the  living  creatures  shall  give  glory  and 
honour  and  thanks  to  him  who  sits  upon  the  throne,  who  lives 

10  for  ever  and  ever,  the  twenty-four  elders  shall  fall  down  before 
the  throne  and  shall  worship  him  who  lives  for  ever  and  ever, 
and  cast  their  crowns  before  the  throne  saying, 

11  "Thou  art  worthy,  our  Lord  and  our  God,  to  receive 
the  glory  and  the  honour  and  the  power,  for  thou  hast  cre- 
ated all  things,  and  for  thy  pleasure  they  exist  and  were 
created." 

5  And  I  saw  upon  the  right  hand  of  him  that  sat  upon 
the  throne  a  book  written  within  and  on  the  back,  close  sealed 

2  with  seven  seals.  And  I  saw  a  strong  angel  proclaiming  with 
a  great  voice,  "Who  is  worthy  to  open  the  book  and  to  loose  its 


230  The  Revelation  of  John 

3  seals?"    And  no  one  in  the  heaven  nor  upon  the  earth  nor  under 

4  the  earth  was  able  to  open  the  book  or  to  look  on  it.  And  I 
wept  much  because  no  one  was  found  worthy  to  open  the  book 

5  or  to  look  on  it;  and  one  of  the  elders  says  to  me,  "Weep  not; 
behold  the  Lion  that  is  of  the  tribe  of  Judah,  the  Root  of  David, 

6  has  overcome  to  open  the  book  and  its  seven  seals."  And  I 
saw  in  the  midst  of  the  throne  and  of  the  four  living  creatures, 
and  in  the  midst  of  the  elders  a  Lamb  standing  as  if  it  had  been 
slain,  having  seven  horns  and  seven  eyes,  which  are  the  seven 

7  spirits  of  God  sent  forth  into  all  the  earth.  And  he  came  and 
took  it  out  of  the  right  hand  of  him  that  sat  on  the  throne. 

8  And  when  he  took  the  book,  the  four  living  creatures  and  the 
twenty-four  elders  fell  before  the  Lamb,  having  each  a  harp  and 
golden  bowls  full  of  incense,  which  are  the  prayers  of  the  saints ; 

9  and  they  sing  a  new  song  saying, 

"Thou   art  worthy  to   take   the  book   and   to   open   its 
seals,  because  thou  wast  slain  and  hast  bought  to  God  by 
io       thy  blood  from  every  tribe  and  tongue  and  people  and  na- 
tion, and  hast  made  them  a  kingdom  and  priests  to  our 
God,  and  they  reign  on  the  earth." 

1 1  And  I  saw,  and  I  heard  a  voice  of  many  angels  in  the 
circle  of  the  throne  and  of  the  living  creatures  and  of  the 
elders,  and  the  number  of  them  was  myriads  of  myriads  and 

1 2  thousands  of  thousands,  saying  with  a  great  voice, 

"Worthy  is  the  Lamb  that  was  slain  to  receive  power 
and  wealth  and  wisdom  and  strength  and  honour  and  glory 
and  praise." 

13  And  every  creature  in  the  heaven  and  upon  the  earth  and  un- 
der the  earth  and  on  the  sea  and  all  in  them,  I  heard  saying, 

"To  him  that  sits  upon  the  throne  and  to  the  Lamb  be 
the  praise  and  the  honour  and  the  glory  and  the  dominion 
for  ever  and  ever." 

14  And  the  four  living  creatures  said  "Amen,"  and  the  elders  fell 
down  and  worshipped. 

6  And  I  saw  when  the  Lamb  opened  one  of  the  seven 
seals,  and  I  heard  one  of  the  four  living  creatures  saying  as  with 

2  a  voice  of  thunder,  "Come."  And  I  saw,  and  behold  a  white 
horse,  and  he  that  sat  upon  him  had  a  bow,  and  a  crown  was 
given  to  him,  and  he  went  forth  conquering  and  to  conquer. 

3  And  when  he  opened  the  second  seal,  I  heard  the  second  living 

4  creature  saying,  "Come."     And  another  horse,  blood-red,  went 


Translation  of  the  Revelation  of  John  231 

forth,  and  to  the  one  sitting  on  him  it  was  given  to  take  peace 
from  the  earth  and  that  they  should  slay  one  another,  and  a 

5  great  sword  was  given  to  him.  And  when  he  opened  the  third 
seal,  I  heard  the  third  living  creature  saying,  "Come."  And 
I  saw,  and  behold  a  black  horse,  and  he  that  sat  upon  him  had 

6  a  weigh-beam  in  his  hand.  And  I  heard  as  it  were  a  voice  in  the 
midst  of  the  four  living  creatures  saying,  "A  measure  of  wheat 
for  a  penny,  and  three  measures  of  barley  for  a  penny ;  and  the 

7  oil  and  the  wine  injure  not."  And  when  he  opened  the  fourth 
seal,    I   heard    a   voice   of   the   fourth    living   creature   saying, 

8  "Come."  And  I  saw,  and  behold  a  pale  horse,  and  the  one 
sitting  on  him  had  Death  for  his  name,  and  Hades  followed 
with  him,  and  authority  was  given  to  them  over  the  fourth  of 
the    earth,    to    kill   with    sword    and    with    famine    and    with 

9  death  and  by  the  wild  beasts  of  the  earth.  And  when  he  opened 
the  fifth  seal,  I  saw  under  the  altar  the  souls  of  those  slain 

10  for  the  word  of  God  and  for  the  witness  which  they  had.  And 
they  called  out  with  a  great  voice  saying,  "How  long,  O  Lord 
holy  and  true,  dost  thou  not  judge  and  avenge  our  blood  on 

11  those  that  dwell  on  the  earth?"  And  a  white  robe  was  given 
to  each  one  of  them,  and  it  was  said  to  them  that  they  should 
rest  yet  a  little  time  until  their  fellow-servants  and  their 
brethren  who  were  to  be  killed  as  they  also  were,  should  be  com- 

12  pleted.  And  I  saw  when  he  opened  the  sixth  seal,  and  there 
was  a  great  earthquake,  and  the  sun  became  black  as  sackcloth 

13  of  hair,  and  the  moon  altogether  became  as  blood,  and  the  stars 
of  heaven  fell  to  the  earth  as  a  fig  tree  casts  her  unripe  figs  when 

14  shaken  by  a  great  wind,  and  the  heaven  was  removed  as  a  scroll 
rolled  up,  and  every  mountain  and  island  were  removed  from 

15  their  places.  And  the  kings  of  the  earth  and  the  magnates  and 
the  chief  captains  and  the  rich  and  the  strong  and  every  slave 
and  free  man  hid  themselves  in  the  caves  and  in  the  rocks  of  the 

16  mountains,  and  they  say  to  the  mountains  and  to  the  rocks, 
"Fall  upon  us  and  hide  us  from  the  face  of  him  that  sits  upon 

17  the  throne  and  from  the  wrath  of  the  Lamb,  because  the  great 
day  of  their  wrath  has  come,  and  who  is  able  to  stand  ?" 

7  After  this  I  saw  four  angels  standing  on  the  four 
corners  of  the  earth,  holding  the  four  winds  of  the  earth,  that 
no  wind  should  blow  on  the  earth  nor  on  the  sea  nor  on  any 

2  tree.  And  I  saw  another  angel  ascending  from  the  sun-rising, 
having  the  seal  of  the  living  God,  and  he  called  with  a  great 


232  The  Revelation  of  John 

voice  to  the  four  angels  to  whom  it  was  given  to  hurt  the  earth 

3  and  the  sea,  saying,  "Hurt  not  the  earth  nor  the  sea  nor  the 
trees,  until  we  have  sealed  the  servants  of  our  God  on  their 

4  foreheads."  And  I  heard  the  number  of  the  sealed,  one  hun- 
dred and  forty-four  thousand,  sealed  from  every  tribe  of  the 
children  of  Israel; 

5  Of  the  tribe  of  Judah  twelve  thousand  were  sealed, 
Of  the  tribe  of  Reuben  twelve  thousand, 

Of  the  tribe  of  Gad  twelve  thousand, 

6  Of  the  tribe  of  Asher  twelve  thousand, 
Of  the  tribe  of  Naphtali  twelve  thousand, 
Of  the  tribe  of  Manasseh  twelve  thousand, 

7  Of  the  tribe  of  Simeon  twelve  thousand, 
Of  the  tribe  of  Levi  twelve  thousand, 
Of  the  tribe  of  Issachar  twelve  thousand, 

8  Of  the  tribe  of  Zebulun  twelve  thousand, 
Of  the  tribe  of  Joseph  twelve  thousand, 

Of  the  tribe  of  Benjamin  twelve  thousand  were  sealed. 

9  After  these  things  I  saw,  and  behold  a  great  crowd, 
which  no  one  could  number,  of  every  nation  and  all  tribes  and 
peoples  and  tongues,  standing  before  the  throne  and  before  the 

io  Lamb,  clothed  in  white  robes,  and  palms  in  their  hands;  and 
they  call  out  with  a  great  voice,  saying, 

"Salvation  to  our  God  who  sits  upon  the  throne  and  to 
the  Lamb." 

1 1  And  all  the  angels  stood  around  the  throne  and  the  eld- 
ers and  the  four  living  creatures,   and   fell  before  the  throne 

12  on  their  faces  and  worshipped  God,  saying, 

"Amen ;  the  praise  and  the  glory  and  the  wisdom  and  the 
thanksgiving  and  the  honour  and  the  power  and  the 
strength  be  unto  our  God  for  ever  and  ever;  amen." 

13  And  one  of  the  elders  answered  me  saying,  "Who  are 
these    clothed    in    the    white    robes    and   whence    came  they?" 

14  And  I  said  to  him,  "My  lord,  you  know."  And  he  said  to  me, 
"These  are  the  ones  who  come  out  of  the  great  tribulation,  and 
they  washed  their  robes  and  made  them  white  with  the  blood 

15  of  the  Lamb.  Therefore  they  are  before  the  throne  of  God, 
and  they  serve  him  day  and  night  in  his  temple,  and  he  who  sits 

16  upon  the  throne  will  spread  his  tabernacle  over  them.  They 
shall  hunger  no  more  nor  thirst  any  more,  neither  shall  the  sun 

17  fall  on  them  nor  any  heat,  for  the  Lamb  in  the  midst  of  the 


Translation  of  the  Revelation  of  John  233 

throne  shall  be  their  shepherd,  and  shall  guide  them  to  foun- 
tains of  waters  of  life;  and  God  shall  wipe  away  every  tear 
from  their  eyes." 
8       And  when  he  opened   the  seventh   seal,   there  was  silence 

2  in  the  heaven  about  half  an  hour.  And  I  saw  the  seven 
angels  who  stand  before  God,  and  seven  trumpets  were  given 

3  them.  And  another  angel  came  and  stood  at  the  altar  having 
a  golden  censer,  and  much  incense  was  given  him  to  offer  with 
the  prayers  of  all  the  saints  on  the  golden  altar  which  is  before 

4  the  throne.  And  the  smoke  of  the  incense  with  the  prayers  of 
the  saints  ascended  before  God  from  the  hand  of  the  angel. 

5  And  the  angel  took  the  censer,  and  filled  it  with  the  fire  of  the 
altar,  and  cast  it  into  the  earth;  and  there  were  thunders  and 

6  voices  and  lightnings  and  an  earthquake.  And  the  seven  angels 
who  had  the  seven  trumpets  prepared  themselves  to  sound. 

7  And  the  first  sounded;  and  there  was  hail  and  fire  min- 
gled with  blood,  and  it  was  cast  into  the  earth;  and  the 
third  of  the  earth  was  burned  up,  and  the  third  of  trees  was 

8  burned  up,  and  all  green  grass  was  burned  up.  And  the  second 
angel  sounded,  and  as  it  were  a  great  mountain  burning  with 
fire  was  cast  into  the  sea ;  and  the  third  of  the  sea  became  blood, 

9  and  the  third  of  the  creatures  in  the  sea  died, — those  having  life, 

10  and  the  third  of  the  boats  were  wrecked.  And  the  third  angel 
sounded ;  and  a  great  star  burning  as  a  torch  fell  from  the 
heaven,  and  it  fell  upon  the  third  of  the  rivers  and  upon  the 

11  fountains  of  the  waters.  And  the  name  of  the  star  is  Worm- 
wood. And  the  third  of  the  waters  became  wormwood,  and 
many  men  died  of  the  waters,  because  they  were  made  bitter. 

12  And  the  fourth  angel  sounded;  and  the  third  of  the  sun  was 
smitten  and  the  third  of  the  moon  and  the  third  of  the  stars, 
so  that  the  third  of  them  should  be  darkened  and  the  day  should 
not  shine  for  a  third  of  it,  and  the  night  likewise. 

13  And  I  saw,  and  I  heard  one  eagle  flying  in  mid-heaven 
and  saying  with  a  great  voice,  "Woe,  woe,  woe  for  those 
dwelling  on  the  earth  from  the  remaining  voices  of  the  trumpet 
of  the  three  angels  yet  to  sound." 

9  And  the  fifth  angel  sounded;  and  I  saw  a  star  from 
the  heaven  fallen  into  the  earth,  and  the  key  of  the  abysmal  pit 

2  was  given  him;  and  he  opened  the  abysmal  pit,  and  a  smoke 
ascended  from  the  pit  as  the  smoke  of  a  great  furnace,  and  the 

3  sun  and  the  air  were  darkened  from  the  smoke  of  the  pit.    And 


234  The  Revelation  of  John 

locusts  went  forth  out  of  the  smoke  to  the  earth,  and  power  was 

4  given  them  as  the  scorpions  of  the  earth  have  power.  And 
they  were  told  not  to  hurt  the  grass  of  the  earth  nor  anything 
green  nor  any  tree,  but  only  the  men  who  had  not  the  seal  of 

5  God  on  their  forehead.  And  it  was  given  them  that  they  should 
not  kill  them,  but  that  they  should  be  tormented  five  months; 
and  their  torment  was  as  the  torment  of  a  scorpion,  when  it 

6  strikes  a  man.  And  in  those  days  men  shall  seek  death  and  shall 
not  find  it  at  all,  and  they  shall  desire  to  die  and  death  flees 

7  from  them.  And  the  likenesses  of  the  locusts  were  similar  to 
horses  prepared  for  war,  and  upon  their  heads  as  it  were  crowns 

8  as  of  gold,  and  their  faces  were  as  the  faces  of  men,  and  they 
had  hair  as  the  hair  of  women,  and  their  teeth  were  as  the 

9  teeth  of  lions,  and  they  had  breastplates  like  breastplates  of 
iron,  and  the  sound  of  their  wings  was  as  the  sound  of  chariots 

io  of  many  horses  rushing  to  war;  and  they  have  tails  like  scorpions 
and  stings,  and  in  their  tails  is  their  power  to  hurt  men  five 

1 1  months.  They  have  over  them  as  king  the  angel  of  the  abyss ; 
his  name  in  the  Hebrew  is  Abaddon  and  in  the  Greek  he  has 

12  Apollyon  as  name.  One  woe  has  come:  behold  there  come  yet 
two  more  woes. 

1 3  And    the    sixth    angel    sounded ;    and    I  heard    one    voice 

14  from  the  horns  of  the  golden  altar  before  God,  saying  to  the 
sixth  angel  that  had  the  trumpet,  "Loose  the  four  angels  bound 

15  at  the  great  river  Euphrates."  And  the  four  angels  who  had 
been  prepared  for  the  hour  and  day  and  month  and  year  were 

16  loosed,  to  kill  the  third  of  men.  And  the  number  of  the  armies 
of  the  horsemen  was  two  myriads  of  myriads;  I  heard  their 

17  number.  And  thus  I  saw  the  horses  in  the  vision  and  those 
sitting  on  them,  having  breastplates  fiery  and  hyacinthine  and 
sulphurous;  and  the  heads  of  the  horses  were  as  the  heads  of 
lions,  and  out  of  their  mouths  fire  and  smoke  and  sulphur  pro- 

18  ceed.  By  these  three  plagues  the  third  of  men  was  slain,  by 
the  fire  and  the  smoke  and  the  sulphur  proceeding  out  of  their 

19  mouths.  For  the  power  of  the  horses  is  in  their  mouth  and  in 
their  tails;  for  their  tails  are  like  serpents,  having  heads,  and 

20  with  them  they  hurt.  And  the  rest  of  the  men,  who  were  not 
killed  by  these  plagues,  repented  not  of  the  works  of  their  hands, 
that  they  should  not  worship  the  demons  and  the  images  of  gold 
and  silver  and  brass  and  stone  and  wood,  which  can  neither  see 

21  nor  hear  nor  walk,  and  they  repented  not  of  their  murders  nor 


Translation  of  the  Revelation  of  John  235 

of  their  sorceries  nor  of  their  fornication  nor  of  their  thefts. 
10       And    I    saw    another    strong    angel    descending    from    the 
heaven,  clothed  with  a  cloud,  and  the  rainbow  on  his  head, 

2  and  his  face  as  the  sun,  and  his  feet  as  pillars  of  fire,  and  hav- 
ing in  his  hand  a  little  book  opened  up.     And  he  set  his  right 

3  foot  upon  the  sea,  and  his  left  upon  the  earth,  and  cried  out  with 
a  great  voice  as  a  lion  roars.    And  when  he  cried  out,  the  seven 

4  thunders  uttered  their  voices.  And  when  the  seven  thunders 
spake,  I  was  about  to  write.  And  I  heard  a  voice  out  of  the 
heaven  saying,    "Seal   up   the   things   that  the   seven   thunders 

5  spake,  and  write  them  not."  And  the  angel  whom  I  saw  stand- 
ing upon  the  sea  and  upon  the  earth,  raised  his  right  hand  unto 

6  the  heaven,  and  sware  by  him  who  lives  forever  and  ever,  who 
created  the  heaven  and  the  things  in  it  and  the  earth  and  the 
things  in  it  and  the  sea  and  the  things  in  it,  that  there  should 

7  be  no  longer  delay;  but  in  the  days  of  the  voice  of  the  seventh 
angel,  when  he  is  about  to  sound,  the  mystery  of  God  is  finished, 
as  he  announced  the  glad  tidings  to  his  servants  the  prophets. 

8  And  the  voice  which  I  heard  out  of  the  heaven,  again  spake 
with  me  and  said,  "Go  take  the  book  which  is  open  in  the  hand 

9  of  the  angel  standing  on  the  sea  and  on  the  earth."  And  I  went 
to  the  angel  telling  him  to  give  me  the  little  book.  And  he 
says  to  me,  "Take  it  and  eat  it  up,  and  it  will  make  your  belly 

10  bitter,  but  in  your  mouth  it  shall  be  sweet  as  honey."  And  I 
took  the  little  book  from  the  hand  of  the  angel  and  ate  it  up, 
and  it  was  in  my  mouth  sweet  as  honey ;  and  when  I  ate  it,  my 

11  belly  was  made  bitter.  And  they  say  unto  me,  "You  must 
prophesy  again  concerning  many  peoples  and  nations  and 
tongues  and  kings." 

11  And  a  reed  like  a  rod  was  given  me,  with  the  words, 
"Rise  and  measure  the  temple  of  God  and  the  altar  and  the 

2  worshippers  in  it.  And  the  court  outside  the  temple  leave  out 
and  measure  it  not,  because  it  has  been  given  to  the  nations,  and 

3  the  holy  city  shall  they  tread  down  forty-two  months.  And 
I  will  give  to  my  two  witnesses,  and  they  shall  prophesy  a  thou- 

4  sand  two  hundred  and  sixty  days,  clothed  in  sackcloth."  These 
are  the  two  olive  trees  and  the  two  lamps  standing  before  the 

5  Lord  of  the  earth.  And  if  anyone  will  hurt  them,  fire  proceeds 
from  their  mouth  and  devours  their  enemies;  and  if  anyone 

6  would  hurt  them,  thus  he  must  be  killed.  These  have  the  au- 
thority to  shut  the  heaven,  that  it  rain  not  during  the  days  of 


236  The  Revelation  of  John 

their  prophecy,  and  they  have  authority  over  the  waters  to  turn 
them  to  blood  and  to  smite  the  earth  with  every  plague  as  often 

7  as  they  shall  wish.  And  when  they  have  completed  their  wit- 
ness, the  beast  that  ascends  from  the  abyss  shall  make  war  with 

8  them  and  overcome  them  and  kill  them.  And  their  dead  body 
shall  be  upon  the  street  of  the  great  city,  which  spiritually  is 
called  Sodom  and  Egypt,  where  also  their  Lord  was  crucified. 

9  And  those  of  the  peoples  and  tribes  and  tongues  and  nations 
look  upon  their  dead  body  three  days  and  a  half,  and  permit 

10  not  their  dead  bodies  to  be  laid  in  a  tomb.  And  those  dwelling 
on  the  earth  rejoice  over  them  and  make  merry,  and  shall  send 
gifts  to  one  another,  because  these  two  prophets  tormented  those 

1 1  who  dwell  on  the  earth.  And  after  the  three  days  and  a  half 
breath  of  life  from  God  entered  in  them,  and  they  stood  upon 

12  their  feet,  and  great  fear  fell  upon  those  who  saw  them.  And 
they  heard  a  great  voice  from  the  heaven  saying  to  them,  "As- 
cend here,"  and  they  ascended  to  the  heaven  in  the  cloud,  and 

13  their  enemies  saw  them.  And  in  that  hour  there  was  a  great 
earthquake,  and  the  tenth  of  the  city  fell,  and  in  the  earthquake 
seven  thousand  men  were  slain,  and  the  rest  were  terrified  and 

14  gave  glory  to  the  God  of  the  heaven.  The  second  woe  has 
come;  behold  the  third  woe  comes  quickly. 

15  And  the  seventh  angel  sounded;  and  there  were  great 
voices  in  the  heaven,  saying, 

"The  kingdom  of  the  world  has  become  the  kingdom  of 
our  Lord  and  of  his  Christ,  and  he  shall  reign  for  ever 
and  ever." 

16  And  the  twenty-four  elders  that  were  sitting  before  God  on 

17  their  thrones  fell  upon  their  faces  and  worshipped  God,  saying, 

"We  thank  thee,  O  Lord,  God,  the  Almighty,  who  is 
and  who  was,  because  thou  hast  taken  thy  great  power  and 

1 8  hast  reigned  ;  and  the  nations  were  angry,  and  thy  wrath  is 
come  and  the  time  of  the  dead  to  be  judged,  and  to  give  the 
reward  to  thy  servants  the  prophets  and  to  the  saints  and 
to  those  who  fear  thy  name,  the  small  and  the  great,  and  to 
destroy  those  who  destroy  the  earth." 

19  And  the  temple  of  God  in  the  heaven  was  opened,  and  the 
ark  of  his  covenant  was  seen  in  his  temple ;  and  there  were  light- 
nings and  voices  and  thunders  and  an  earthquake  and  great 
hail. 

12      And    a    great   sign    was   seen    in    the    heaven,    a   woman 


Translation  of  the  Revelation  of  John  237 

clothed  with  the  sun,  and  the  moon  beneath  her  feet,  and  on  her 

2  head  a  crown  of  twelve  stars,  and  being  with  child  she  cried 

3  out  in  travail  and  pain  to  bring  forth.  And  another  sign  was 
seen  in  the  heaven,  and  behold  a  great  blood-red  dragoon,  having 
seven  heads  and  ten  horns  and  upon  his  heads  seven  diadems, 

4  and  his  tail  draws  the  third  of  the  stars  of  the  heaven  and  did 
cast  them  to  the  earth.  And  the  dragon  stood  before  the  woman 
about  to  bring  forth,  to  devour  her  child  when  she  should  bring 

5  it  forth.  And  she  brought  forth  a  son,  a  male  child,  who  is 
to  rule  all  the  nations  with  a  rod  of  iron;  and  her  child  was 

6  caught  up  to  God  and  to  his  throne.  And  the  woman  fled  to 
the  desert  where  she  has  a  place  prepared  of  God,  that  they 
may  there  nourish  her  a  thousand  two  hundred  and  sixty  days. 

7  And  there  was  war  in  the  heaven,  Michael  and  his  angels 
fought  with  the  dragon,  and  the  dragon  fought  and  his  angels, 

8  and  prevailed  not,  nor  was  their  place  found  any  more  in  the 

9  heaven.  And  the  great  dragon  was  cast  out,  the  old  serpent, 
called  the  Devil  and  Satan,  who  deceives  the  whole  world; 
he  was  cast  into  the  earth  and  his  angels  were  cast  down  with 

10  him.    And  I  heard  a  great  voice  in  the  heaven  saying, 

"Now  there  is  the  salvation  and  the  power  and  the  king- 
dom of  our  God  and  the  authority  of  his  Christ,  for  the 
accuser  of  our  brethren  is  cast  down,  who  accused  them  be- 

1 1  fore  our  God  day  and  night ;  and  they  overcame  him  be- 
cause of  the  blood  of  the  Lamb  and  because  of  the  word  of 
their  witness,  and  they  loved  not  their  life  unto  death. 

12  Therefore  rejoice,  you  heavens  and  you  who  dwell  in 
them;  woe  to  the  earth  and  the  sea,  because  the  devil  has 
Come-  down  to  you,  having  great  wrath,  knowing  that  he 
has  a  little  time." 

13  And  when  the  dragon  saw  that  he  was  cast  into  the  earth, 
he   pursued   the   woman  who   brought   forth   the   male  child. 

14  And  the  two  wings  of  the  great  eagle  were  given  to  the  woman, 
to  fly  to  the  desert  to  her  place,  where  she  is  nourished  for  a 
time  and  times  and  half  a  time  from  the  face  of  the  serpent. 

15  And  the  serpent  cast  out  of  his  mouth  after  the  woman  water 

16  as  a  river,  to  carry  her  away  in  the  stream.  And  the  earth 
helped  the  woman,  and  the  earth  opened  its  mouth  and  drank 

17  down  the  river  which  the  dragon  cast  out  of  his  mouth;  and 
the  dragon  was  angry  at  the  woman,  and  went  to  make  war 
with  the  rest  of  her  seed  that  keep  the  commands  of  God  and 


238  The  Revelation  of  John 

18  have  the  witness  of  Jesus.     And  he  stood  upon  the  sand  of  the 

sea. 
13       And    I  saw    a    beast    coming    up    out    of    the    sea,    having 

ten  horns  and  seven  heads,  and  on  his  horns  ten  diadems,  and 

2  on  his  heads  names  of  blasphemy.  And  the  beast  that  I  saw 
was  like  a  leopard,  and  his  feet  were  like  those  of  a  bear,  and 
his  mouth  as  a  mouth  of  a  lion.    And  the  dragon  gave  him    his 

3  power  and  his  throne  and  great  authority.  And  I  saw  one  of 
his  heads  as  if  it  had  been  wounded  unto  death,  and  his  death 
stroke  was  healed.     And  the  whole  earth  wondered  after  the 

4  beast,  and  they  worshipped  the  dragon  because  he  gave  the 
authority  unto  the  beast,  and  they  worshipped  the  beast  say- 

5  ing,  "Who  is  like  the  beast,  and  who  can  war  with  him?"  And 
there  was  given  him  a  mouth  speaking  great  things  and  blas- 
phemies, and  there  was  given  him  authority  to  continue  forty- 

6  two  months.  And  he  opened  his  mouth  in  blasphemies  against 
God,   to   blaspheme  his  name   and   his   tabernacle,   even   those 

7  dwelling  in  the  heaven.  And  it  was  given  him  to  make  war 
with  the  saints  and  to  overcome  them,  and  authority  was  given 

8  him  over  every  tribe  and  people  and  tongue  and  nation.  And 
all  who  dwell  on  the  earth  shall  worship  him,  every  one  whose 
name  is  not  written  in  the  book  of  life  of  the  Lamb  slain  from 

9  the  foundation  of  the  world.     If  any  one  has  an  ear  let  him 

10  hear.  If  any  one  shall  lead  into  captivity,  into  captivity  he  goes; 
if  anyone  shall  slay  with  the  sword,  he  must  be  slain  with  the 
sword.    Here  is  the  patience  and  the  faith  of  the  saints. 

11  And  I  saw  another  beast  coming  up  out  of  the  earth, 
and    he  had  two    horns    like    a  lamb,    and    he    spake    as  a 

12  dragon.  And  he  exercises  all  the  authority  of  the  first  beast  in 
his  presence.    And  he  makes  the  earth  and  those  dwelling  in  it 

13  worship  the  first  beast,  whose  death-stroke  was  healed.  And 
he  does  great  signs,  so  that  he  even  makes  fire  come  down  out 

14  of  the  heaven  to  the  earth  before  men.  And  he  deceives  those 
who  dwell  on  the  earth  by  means  of  the  signs  which  it  is  given 
him  to  do  before  the  beast,  saying  to  those  dwelling  on  the 
earth  that  they  should  make  an  image  to  the  beast  that  had  the 

15  wound  of  the  sword  and  lived.  And  it  was  given  him  to  give 
breath  to  the  image  of  the  beast,  so  that  the  image  of  the  beast 
should  both  speak  and  act  so  that  as  many  as  would  not  worship 

16  the  image  of  the  beast  should  be  killed.  And  he  makes  all, 
the  small  and  the  great,  both  the  rich  and  the  poor,  both  the 


Translation  of  the  Revelation  of  John  239 

free  and  the  bond,  receive  a  mark  on  their  right  hand  or  their 

17  forehead,  and  that  no  one  could  buy  or  sell  but  he  who  has  the 

18  mark,  the  name  of  the  beast  or  the  number  of  his  name.  Here 
is  wisdom.  Let  him  who  has  understanding  count  the  number 
of  the  beast,  for  it  is  a  number  of  a  man ;  and  his  number  is  six 
hundred  and  sixty-six. 

14  And  I  saw,  and  behold  the  Lamb  standing  on  the 
mount  Zion,  and  with  him  an  hundred  and  forty-four  thou- 
sand having  his  name  and  the  name  of  his  father  written  on 

2  their  foreheads.  And  I  heard  a  voice  from  the  heaven  like  the 
voice  of  many  waters  and  like  the  voice  of  great  thunder,  and 
the  voice  that  I  heard  was  like  that  of  harpers  harping  with 

3  their  harps.  And  they  sing  as  it  were  a  new  song  before  the 
throne  and  before  the  four  living  creatures  and  the  elders;  and 
no  one  could  learn  the  song  but  the  hundred  and  forty-four 

4  thousand,  who  were  bought  from  the  earth.  These  are  those 
who  were  not  defiled  with  women,  for  they  are  virgins ;  these 
follow  the  Lamb  wherever  he  goes;  these  were  bought  from 

5  men  to  be  a  first  fruit  to  God  and  to  the  Lamb,  and  in  their 
mouth  no  lie  was  found ;  they  are  faultless. 

6  And  I  saw  another  angel  flying  in  mid-heaven,  hav- 
ing an  eternal  gospel  to  proclaim  to  those  dwelling  on  the  earth 

7  and  to  every  race  and  tribe  and  tongue  and  people,  saying  with 
a  great  voice,  "Fear  God  and  give  him  glory,  because  the  hour 
of  his  judgment  is  come,  and  worship  him  who  made  the  heaven 

8  and  the  earth  and  sea  and  fountains  of  waters."  And  another,  a 
second  angel,  followed  saying,  "Fallen,  fallen  is  Babylon  the 
great,  that  made  all  nations  drink  of  the  wine  of  the  wrath  of 

9  her  harlotry."  And  another  angel,  a  third,  followed  them  say- 
ing with  a  great  voice,  "If  any  one  worship  the  beast  and  his 

10  image,  and  receive  a  mark  on  his  forehead  or  on  his  hand,  he 
shall  also  drink  of  the  wine  of  the  wrath  of  God  poured  out 
undiluted  in  the  cup  of  his  anger,  and  shall  be  tormented  with 
fire  and  sulphur  in  the  presence  of  the  holy  angels  and  in  the 

1 1  presence  of  the  Lamb.  And  the  smoke  of  their  torment  ascends 
for  ever  and  ever,  and  they  have  no  rest  day  and  night,  who 
worship  the  beast  and  his  image,  and  anyone  who  may  receive 

12  the  mark  of  his  name.     Here  is  the  patience  of  the  saints,  who 

13  keep  the  commands  of  God  and  the  faith  of  Jesus."  And  I 
heard  a  voice  from  the  heaven  saying,  "Write,  'Blessed  are  the 
dead  who  die  in  the  Lord  from  now.    Yea,  says  the  Spirit,  to 


240  The  Revelation  of  John 

rest  from  their  labours,  for  their  works  go  with  them.'  " 

14  And  I  saw,  and  behold  a  white  cloud,  and  upon  the 
cloud  one  sitting  like  a  son  of  man,  having  on  his  head  a  golden 

1 5  crown  and  in  his  hand  a  sharp  sickle.  And  another  angel  came 
out  of  the  temple,  calling  with  a  great  voice  to  him  who  sat  on 
the  cloud,  "Send  forth  your  sickle  and  reap,  for  the  hour  to  reap 

16  is  come,  because  the  harvest  of  the  earth  is  ripe."  And  he  that 
sat  on  the  cloud  cast  his  sickle  upon  the  earth,  and  the  earth 

17  was  reaped.     And  another  angel  went  out  of  the  temple  in  the 

18  heaven,  he  also  having  a  sharp  sickle.  And  another  angel  went 
out  from  the  altar,  he  having  authority  over  the  fire,  and  called 
out  with  a  great  voice  to  the  one  that  had  the  sharp  sickle  say- 
ing, "Send  forth  your  sharp  sickle  and  gather  the  clusters  of 

19  the  vine  of  the  earth,  for  her  grapes  are  fully  ripe."  And  the 
angel  cast  his  sickle  into  the  earth,  and  gathered  the  vine  of  the 
earth,  and  cast  it  into  the  great  winepress  of  the  wrath  of  God. 

20  And  the  winepress  was  trodden  without  the  city,  and  blood  came 
out  of  the  winepress  unto  the  bridles  of  the  horses  for  one 
thousand  six  hundred  furlongs. 

15  And  I  saw  another  sign  in  the  heaven,  great  and  mar- 
vellous, seven  angels  having    seven    plagues,    which    are    the 

2  last,  for  in  them  the  wrath  of  God  is  completed.  And  I  saw 
as  it  were  a  sea  of  glass  mingled  with  fire,  and  those  who  come 
victorious  from  the  beast  and  from  his  image  and  from  the 
number  of  his  name,  standing  on  the  sea  of  glass,  having  the 

3  harps  of  God.  And  they  sing  the  song  of  Moses  the  servant  of 
God  and  the  song  of  the  Lamb,  saying, 

"Great  and  marvellous  are  thy  works,  O  Lord,  God,  the 
Almighty;  just  and  true  are  thy  ways,  thou  king  of  the  na- 

4  tions;  who  shall  not  fear,  O  Lord,  and  glorify  thy  name? 
for  thou  alone  art  holy ;  for  all  the  nations  shall  come  and 
worship  before  thee,  for  thy  righteous  acts  are  made  mani- 
fest." 

5  And    after    these    things    I    saw,    and    the    temple    of    the 

6  tent  of  the  witness  was  opened  in  the  heaven,  and  the  seven 
angels  having  the  seven  plagues  came  out  of  the  temple  clothed 
with  linen,  pure  and  bright,  and  girdled  about  their  breasts  with 

7  golden  girdles.  And  one  of  the  four  living  creatures  gave  to 
the  seven  angels  seven  golden  bowls  full  of  the  wrath  of  God 

8  who  lives  for  ever  and  ever.  And  the  temple  was  filled  with 
smoke  from  the  glory  of  God  and  from  his  power,  and  no  one 


Translation  of  the  Revelation  of  John  241 

was  able  to  enter  the  temple  until  the  seven  plagues  of  the  seven 
angels  were  complete. 
16       And    I    heard    a    great    voice    out    of    the    temple    saying 
to  the  seven  angels,  "Go  and  pour  out  the  seven  bowls  of  the 

2  wrath  of  God  into  the  earth."  And  the  first  went  and  poured 
out  his  bowl  into  the  earth;  and  a  noisome  and  grievous  sore 
fell  upon  the  men  who  had  the  mark  of  the  beast  and  who 

3  worshipped  his  image.  And  the  second  poured  out  his  bowl 
into  the  sea ;  and  it  became  blood  as  of  a  dead  man,  and  every 

4  living  soul  died, — those  in  the  sea.  And  the  third  poured  out 
his  bowl  into  the  rivers  and  the  fountains  of  the  waters;  and 

5  they  became  blood.  And  I  heard  the  angel  of  the  waters  saying, 
"Righteous  art  thou,  who  art  and  wast,  thou  Holy  One,  be- 

6  cause  thou  hast  judged  thus;  for  they  have  shed  bloody  of  saints 
and  prophets,  and  thou  hast  given  them  blood  to  drink;  they 

7  are  worthy."    And  I  heard  the  altar  saying,  "Yea,  Lord,  God, 

8  the  Almighty,  true  and  righteous  are  thy  judgments."  And  the 
fourth  poured  out  his  bowl  upon  the  sun;  and  it  was  given  to 

9  him  to  scorch  the  men  with  fire,  and  the  men  were  scorched 
with  great  heat,  and  they  blasphemed  the  name  of  God  who 
has  the  authority  over  these  plagues,  and  they  repented  not  to 

10  give  him  glory.  And  the  fifth  poured  out  his  bowl  upon  the 
throne  of  the  beast ;  and  his  kingdom  became  darkened,  and  they 

1 1  gnawed  their  tongues  for  pain,  and  blasphemed  the  God  of  the 
heaven  because  of  their  pains,  and  their  sores,  and  repented  not 

12  of  their  works.  And  the  sixth  poured  out  his  bowl  upon  the 
great  river  Euphrates ;  and  its  water  was  dried  up,  that  the  way 

13  of  the  kings  from  the  sunrising  should  be  prepared.  And  I 
saw  three  unclean  spirits  like  frogs  come  out  of  the  mouth  of 
the  dragon  and  out  of, the  mouth  of  the  beast  and  out  of  the 

14  mouth  of  the  false  prophet;  for  they  are  the  spirits  of  demons 
doing  signs,  which  go  forth  to  the  kings  of  the  whole  world,  to 
assemble  them  to  the  war  of  the  great  day  of  God  the  Al- 

15  mighty.  (Behold  I  come  as  a  thief.  Blessed  is  he  who  watches 
and  keeps  his  garments,  lest  he  walk  naked  and  they  see  his 

16  shame).    And  they  gathered  them  to  the  place  called  in  Hebrew 

17  Har  Magedon.  And  the  seventh  poured  out  his  bowl  upon  the 
air ;  and  there  went  forth  a  great  voice  out  of  the  temple  from 

18  the  throne  saying,  "It  is  done."  And  there  were  lightnings  and 
voices  and  thunders,  and  a  great  earthquake,  such  as  was  not 
since  there  were  men  on  the  earth, — an  earthquake  so  very  great. 


242  The  Revelation  of  John 

19  And  the  great  city  was  broken  into  three  parts,  and  the  cities 
of  the  nations  fell ;  and  Babylon  the  great  was  remembered  be- 
fore God  to  give  to  her  the  cup  of  the  wine  of  the  wrath  of 

20  his  anger;  and  every  island  fled  away,  and  mountains  were  not 

21  found.  And  a  great  hail  with  stones  like  talents  for  weight, 
fell  out  of  the  heaven  on  the  men ;  and  the  men  blasphemed  God 
for  the  plague  of  the  hail,  for  the  plague  of  it  is  very  great. 

17  And  one  of  the  seven  angels  having  the  seven  bowls,  came 
and  spake  with  me  saying,  "Come  hither,   I  will  show  you 

2  the  judgment  of  the  great  harlot  that  sits  on  many  waters,  with 
whom  the  kings  of  the  earth  committed  fornication,  and  those 
dwelling  on  the  earth  were  made  drunk  with  the  wine  of  her 

3  fornication."  And  he  bore  me  away  in  spirit  into  a  wilderness. 
And  I  saw  a  woman  sitting  on  a  scarlet  colored  beast,  full  of 

4  names  of  blasphemy,  having  seven  heads  and  ten  horns;  and 
the  woman  was  clothed  with  purple  and  scarlet,  and  decked 
with  gold  and  precious  stones  and  pearls,  having  a  golden  cup 
in  her  hand  full  of  abominations  and  the  unclean  things  of  her 

5  fornication,  and  upon  her  forehead  a  name  written,  "MYS- 
TERY, BABYLON  THE  GREAT,  THE  MOTHER  OF 
THE  HARLOTS  AND  OF  THE  ABOMINATIONS  OF 

6  THE  EARTH."  And  I  saw  the  woman  drunken  with  the 
blood  of  the  saints  and  with  the  blood  of  the  witnesses  of  Jesus. 

7  And  when  I  saw  her  I  wondered  with  great  wonder;  and  the 
angel  said  to  me,  "Why  did  you  wonder?  I  will  tell  you  the 
mystery  of  the  woman  and  of  the  beast  carrying  her,  that  has 

8  the  seven  heads  and  the  ten  horns.  The  beast  that  you  saw 
was  and  is  not,  and  is  about  to  ascend  out  of  the  abyss  and  to  go 
into  perdition ;  and  these  dwelling  on  the  earth  shall  wonder, 
the  name  of  whom  has  not  been  written  in  the  book  of  life  from 
the  foundation  of  the  world,  when  they  see  the  beast  that  was 

9  and  is  not  and  shall  be  present.  Here  is  the  mind  that  has 
wisdom.     The  seven  heads  are  seven  mountains,  on  which  the 

10  woman  sits.  And  there  are  seven  kings;  the  five  have  fallen, 
the  one  is,  the  other  is  not  yet  come,  and  when  he  comes  he 

1 1  must  remain  a  little  time.  And  the  beast  that  was  and  is  not,  is 
himself  also  an  eighth  and  is  of  the  seven,  and  goes  into  perdi- 

12  tion.  And  the  ten  horns  which  you  saw  are  ten  kings,  who 
have  received  no  kingdom  yet,  but  receive  authority  as  kings  one 

13  hour  with  the  beast.     These  have  one  mind,   and  give  their 

14  power  and  authority  to  the  beast.     These  shall  war  with  the 


Translation  of  the  Revelation  of  John  243 

Lamb.,  and  the  Lamb  shall  overcome  them,  because  he  is  Lord 
of  lords  and  King  of  kings,  and  those  with  him  are  called  and 

15  chosen  and  faithful."  And  he  says  to  me,  ''The  waters  which 
you  saw,  where  the  harlot  sits,  are  peoples  and  multitudes  and 

16  nations  and  tongues.  And  the  ten  horns  which  you  saw  and 
the  beast,  these  shall  hate  the  harlot,  and  make  her  desolate  and 

17  naked,  and  devour  her  flesh,  and  burn  her  up  with  fire;  for  God 
put  into  their  hearts  to  do  his  mind,  and  to  come  to  one  mind 
and  to  give  their  kingdom  to  the  beast,  until  the  words  of  God 

18  shall  be  fulfilled.  And  the  woman  that  you  saw  is  the  great 
city  which  has  dominion  over  the  kings  of  the  earth." 

18  After  these  things  I  saw  another  angel  coming  down 
out  of  the  heaven  having  great  authority,  and  the  earth  was 

2  lightened  with  his  glory.  And  he  called  with  a  powerful  voice 
saying,  "Fallen,  fallen  is  Babylon  the  great,  and  is  become  a 
dwelling  place  of  demons  and  a  prison  of  every  unclean  spirit 

3  and  a  prison  of  every  unclean  and  hateful  bird;  for  by  the 
wine  of  the  wrath  of  her  fornication  all  the  nations  are  fallen, 
and  the  kings  of  the  earth  committed  fornication  with  her,  and 
the  merchants  of   the  earth   grew   rich  by  the  power  of  her 

4  luxury."  And  1  heard  another  voice  out  of  the  heaven  saying, 
"Come  forth,  my  people,  out  of  her,  that  you  have  no  fellow- 

5  ship  with  her  sins,  and  receive  not  of  her  plagues;  for  her  sins 
have  reached  unto  the  heaven,  and  God  has  remembered  her 

6  iniquities.  Give  to  her  as  also  she  gave  and  double  the  doubles 
according  to  her  works;  in  the  cup  which  she  mingled  mingle  to 

7  her  double ;  as  much  as  she  glorified  herself  and  grew  luxurious, 
so  much  torment  and  grief  give  her.  Because  in  her  heart  she 
says,  'I  sit  a  queen,  and  am  no  widow,  and  shall  see  no  grief.' 

8  Therefore  in  one  day  her  plagues  shall  come,  death  and  grief 
and  famine,  and  she  shall  be  burned  up  with  fire;  for  strong  is 

9  the  Lord  God  who  judges  her.  And  the  kings  of  the  earth  that 
committed  fornication  and  lived  luxuriously  with  her  shall 
weep  and  lament,  when  they  see  the  smoke  of  her  burning, 

10  standing  far  away  for  fear  of  her  torment,  saying,  'Alas,  alas, 
the  great  city,  Babylon,  the  strong  city,  for  in  one  hour  is  your 

11  judgment  come.'  And  the  merchants  of  the  earth  weep  and 
mourn  over  her,  for  no  one  buys  their  merchandise  any  more, 

12  merchandise  of  gold  and  silver  and  precious  stones  and  pearls 
and  fine  linen  and  purple  and  silk  and  scarlet,  and  all  thyine 
wood  and  every  vessel  of  ivory  and  every  vessel  of  most  precious 


244  The  Revelation  of  John 

13  wood  and  of  brass  and  iron  and  marble,  and  cinnamon  and 
amomum  and  incense  and  ointment  and  frankincense  and  wine 
and  oil  and  fine  flour  and  wheat  and  cattle  and  sheep,  and 
merchandise  of  horses  and  chariots  and  slaves,  and  souls  of  men. 

14  And  the  fruits  which  your  soul  desired  are  gone  from  you,  and 
all  dainty  and  sumptuous  things  are  perished  from  you,  and  they 

15  shall  find  them  no  more  at  all.  The  merchants  of  these  things, 
who  grew  rich  by  her,  shall  stand  far  off  for  the  fear  of  her  tor- 

16  ment  weeping  and  mourning,  saying,  'Alas,  alas,  the  great  city, 
attired  in  fine  linen  and  purple  and  scarlet,  and  decked  with 
gold  and  precious  stone  and  pearl,  for  in  one  hour  so  great 

17  wealth  is  made  desolate.'  And  every  ship-master  and  every  one 
who  sails  any  place,  both  sailors  and  such  as  toil  on  sea,  stood 

18  far  off  and  called  out  as  they  saw  the  smoke  of  her  burning 

19  saying,  'What  city  is  like  the  great  city?'  And  they  cast  dust 
upon  their  heads  and  called  out  as  they  wept  and  grieved,  say- 
ing, 'Alas,  alas,  the  great  city,  in  which  all  who  had  boats  on 
the  sea  became  rich  out  of  her  costliness,  for  in  one  hour  is  she 

20  made  desolate.'  Rejoice  over  her,  O  heaven,  and  the  saints  and 
the  apostles  and  the  prophets,  for  God  has  judged  your  judg- 

21  ment  on  her."  And  one  strong  angel  took  up  a  stone  like  a 
great  millstone,  and  cast  it  into  the  sea  saying,  "Thus  with 
impulse  shall  the  great  city  Babylon  be  cast  down,  and  shall 

22  be  found  no  more  at  all."  And  a  voice  of  harpers  and  minstrels 
and  flute-players  and  trumpeteers  shall  be  heard  no  more  in 
you  at  all,  and  every  craftsman  of  whatever  craft  shall  be 
found  no  more  in  you  at  all,  and  a  sound  of  a  millstone  shall 

23  be  heard  no  more  in  you  at  all,  and  a  light  of  a  lamp  shall  shine 
no  more  in  you  at  all,  and  a  voice  of  a  bridegroom  and  of  a  bride 
shall  be  heard  no  more  in  you  at  all ;  for  your  merchants  were 
the  magnates  of  the  earth,  for  with  your  sorcery  all  the  nations 

24  were  deceived.  And  in  her  was  found  blood  of  prophets  and 
of  saints  and  of  all  those  that  had  been  slain  on  the  earth. 

19  After  these  things  I  heard  as  it  were  a  great  voice  of  a  vast 
multitude  in  the  heaven  saying, 

"Hallelujah ;  the  salvation  and  the  glory  and  the  power 

2  are  our  God's,  for  true  and  righteous  are  his  judgments; 
for  he  has  judged  the  great  harlot  that  corrupted  the  earth 
with  her  fornication,  and  has  avenged  the  blood  of  his 
servants  at  her  hand." 

3  And  again  they  said   "Hallelujah;"   and   her  smoke  ascends 


Translation  of  the  Revelation  of  John  245 

4  for  ever  and  ever.     And  the  twenty-four  elders  and  the  four 
living  creatures  fell  down  and  worshipped  God  who  sits  upon 

5  the  throne  saying,   "Amen,   Hallelujah."     And   a  voice  went 
forth  from  the  throne  saying, 

"Praise  our  God,  all  you  his  servants  and  you  who  fear 
him,  the  small  and  the  great." 

6  And  I  heard  as  it  were  a  voice  of  a  great  multitude  and 
as  a  voice  of  many  waters  and  as  a  voice  of  mighty  thun- 
ders, saying, 

"Hallelujah,    for   the    Lord,    our   God,    the   Almighty, 

7  reigns.  Let  us  rejoice  and  be  very  glad,  and  let  us  give  the 
glory  to  him,  for  the  marriage  of  the  Lamb  is  come,  and  his 

8  wife  has  made  herself  ready ;  and  it  was  given  her  to  be  at- 
tired in  fine  linen  bright  and  pure,  for  the  fine  linen  is  the 
righteous  acts  of  the  saints." 

9  And    he    says    to    me,    "Write,  'Blessed    are    those    who    are 
bidden  to  the  marriage  supper  of  the  Lamb.'  "     And  he  says 

10  to  me,  "These  are  true  words  of  God."  And  I  fell  before  his 
feet  to  worship  him.  And  he  says  to  me,  "See  you  do  it  not; 
I  am  a  fellow-servant  of  you  and  your  brethren  who  have  the 
testimony  of  Jesus ;  worship  God ;  for  the  testimony  of  Jesus 
is  the  spirit  of  prophecy." 

11  And  I  saw  the  heaven  opened,  and  behold  a  white 
horse,   and  he  that  sat  on  him  was  called   faithful  and  true, 

12  and  in  righteousness  he  judges  and  makes  war.  His  eyes  are  as 
a  flame  of  fire,  and  on  his  head  are  many  diadems,  he  has  a 

13  name  written  that  no  one  knows  but  he  himself,  and  he  is 
clothed  with  a  garment  spattered  with  blood,  and  his  name  is 

14  called  "The  Word  of  God."  And  the  armies  which  are  in  the 
heaven   followed  him  on  white   horses,   dressed    in   line   linen 

15  white  and  pure.  And  a  sharp  sword  proceeds  from  his  mouth, 
that  with  it  he  should  smite  the  nations ;  and  he  shall  rule  them 
with  a  rod  of  iron ;  and  he  treads  the  winepress  of  the  fury  of 

16  the  wrath  of  God  the  Almighty.  And  he  has  on  his  garment 
and  on  his  thigh  a  name  written,  "KING  OF  KINGS  AND 
LORD  OF  LORDS." 

17  And    I  saw  one   angel   standing   in   the   sun,    and   he  called 
with    a    great    voice    saying    to    all    the    birds    flying    in  mid- 
18  heaven,  "Come,  be  assembled  to  the  great  supper  of  God,  that 

ye  may  eat  flesh  of  kings  and  flesh  of  chief  captains  and  flesh  of 
strong  men  and  flesh  of  horses  and  those  sitting  on  them,  and 


246  The  Revelation  of  John 

19  flesh  of  all  both  free  men  and  slaves  both  small  and  great."  And 
I  saw  the  beast  and  the  kings  of  the  earth  and  their  armies 
gathered  to  make  war  with  him  who  sat  upon  the  horse  and  with 

20  his  army.  And  the  beast  was  captured  and  with  him  the  false 
prophet  that  did  the  signs  in  his  presence,  by  which  he  de- 
ceived those  who  received  the  mark  of  the  beast  and  those  who 
worshipped  his  image;  they  were  both  cast  alive  into  the  lake 

21  of  fire  burning  with  sulphur.  And  the  rest  were  slain  by  the 
sword  of  him  who  sat  on  the  horse,  the  sword  that  proceeds  out 
of  his  mouth,  and  all  the  birds  were  filled  with  their  flesh. 

20       And  I  saw  an  angel  descending  out  of  the  heaven,  having 

2  the  key  of  the  abyss  and  a  great  chain  in  his  hand.  And 
he  laid  hold  of  the  dragon,  the  old  serpent,  which  is  the  Devil 

3  and  Satan,  and  bound  him  for  a  thousand  years,  and  cast  him 
into  the  abyss,  and  shut  and  sealed  it  over  him,  that  he  should 
deceive  the   nations  no   more,   until  the   thousand   years  were 

4  finished ;  after  that  he  must  be  loosed  for  a  little  time.  And  I 
saw  thrones  and  their  occupants,  and  judgment  was  given  them; 
and  I  saw  the  souls  of  those  that  had  been  beheaded  for  the 
testimony  of  Jesus  and  for  the  word  of  God,  and  those  who 
did  not  worship  the  beast  nor  his  image  and  did  not  receive  the 
mark  on  their  forehead  and  their  hand ;  and  they  lived  and 

5  reigned  with  Christ  a  thousand  years.  The  rest  of  the  dead 
did  not  live  till  the  thousand  years  should  be  finished.     This  is 

6  the  first  resurrection.  Blessed  and  holy  is  he  that  has  part  in 
the  first  resurrection;  on  these  the  second  death  has  no  power, 
but  they  shall  be  priests  of  God  and  of  Christ,  and  shall  reign 

7  with  him  the  thousand  years.     And  when  the  thousand  years 

8  are  finished,  Satan  shall  be  loosed  out  of  his  prison,  and  shall 
go  forth  to  deceive  the  nations  which  are  in  the  four  corners 
of  the  earth,  Gog  and  Magog,  to  gather  them  together  for  the 

9  war,  the  number  of  them  being  as  the  sand  of  the  sea.  And 
they  went  up  over  the  breadth  of  the  earth,  and  encircled  the 
camp  of  the  saints  and  the  beloved  city.     And  fire  descended 

10  out  of  the  heaven  and  devoured  them;  and  the  devil  that  de- 
ceived them  was  cast  into  the  lake  of  fire  and  sulphur,  where 
both  the  beast  and  the  false  prophet  are,  and  they  shall  be  tor- 
mented day  and  night  for  ever  and  ever. 

11  And  I  saw  a  great  white  throne  and  him  that  sat  on 
it,  from  whose  face  the  earth  and  the  heaven  fled  away,  and  no 

1 2  place  was  found  for  them.    And  I  saw  the  dead,  the  great  and 


Translation  of  the  Revelation  of  John  247 

the  small,  standing  before  the  throne,  and  books  were  opened; 

and  another  book  was  opened,  which  is  the  book  of  life;  and  the 

dead  were  judged  out  of  the  things  written  in  the  books  accord- 
[3  ing  to  their  works.    And  the  sea  gave  up  the  dead  that  were  in 

it,  and  death  and  Hades  gave  up  the  dead  that  were  in  them, 
[4  and  they  were  judged  each  one  according  to  their  works.    And 

death  and  Hades  were  cast  into  the  lake  of  fire.     This  is  the 
[5  second  death,  the  lake  of  fire.     And  if  anyone  was  not  found 

written  in  the  book  of  life  he  was  cast  into  the  lake  of  fire. 
Jl       And   I   saw   a  new   heaven  and   a  new  earth ;   for  the  first 

heaven  and  the  first  earth  were  gone,  and  the  sea  is  no  more. 

2  And  I  saw  the  holy  city  new  Jerusalem  coming  down  out  of  the 
heaven  from  God,  prepared  as  a  bride  adorned  for  her  husband. 

3  And  I  heard  a  great  voice  from  the  throne  saying,  "Behold  the 
tabernacle  of  God  is  with  men  and  he  shall  dwell  with  them, 
and  they  shall  be  his  people,  and  God  himself  shall  be  with 

4  them,  and  shall  wipe  away  every  tear  from  their  eyes,  and 
death  shall  be  no  more ;  neither  shall  there  be  grief  nor  crying 

5  nor  pain  any  more.  The  first  things  have  passed  away."  And 
he  who  sits  upon  the  throne  said,  "Behold  I  make  all  things 
new."  And  he  says  "Write,  for  these  words  are  faithful  and 

6  true."  And  he  said  to  me,  "They  are  accomplished.  I  am  the 
Alpha  and  the  Omega,  the  beginning  and  the  end.  To  the 
thirsty  one  I  will  give  gratuitously  of  the  fountain  of  the  water 

7  of  life.     He  that  overcomes  shall  inherit  these  things,  and  I 

8  will  be  God  to  him  and  he  shall  be  son  to  me.  But  for  the 
fearful  and  unfaithful  and  abominable  and  murderers  and  forni- 
cators and  sorcerers  and  idolaters  and  all  liars  their  part  shall  be 
in  the  lake  burning  with  fire  and  sulphur,  which  is  the  second 
death." 

9  And  one  of  the  seven  angels  having  the  seven  bowls  full 
of  the  seven  last  plagues  came  and  spake  with  me  saying, 
"Come  hither,  I  will  show  you  the  bride  the  wife  of  the  Lamb." 

0  And  he  bore  me  away  in  spirit  to  a  mountain  great  and  high, 
and  he  showed  me  the  holy  city  Jerusalem  descending  out  of 

:  1  the  heaven  from  God,  having  the  glory  of  God ;  her  light  was 
like    a    stone    most    precious,    as    it    were    a    jasper    stone 

[2  clear  as  crystal;  having  a  wall  great  and  high,  having 
twelve  gates,  and  at  the  gates  twelve  angels,  and  names  in- 
scribed on  them,  which  are  the  names  of  the  twelve  tribes  of 

:3  the  children  of  Israel;  on  the  east  three  gates,  on  the  north  three 


248  The  Revelation  of  John 

14  gates,  on  the  south  three  gates,  on  the  west  three  gates;  and  the 
wall  of  the  city  had  twelve  foundations,  and  upon  them  twelve 

15  names  of  the  twelve  apostles  of  the  Lamb.  And  he  that  spoke 
with  me  had  a  golden  reed  for  a  measure,  to  measure  the  city 

16  and  its  gates  and  its  wall.  And  the  city  lies  four-square,  and 
the  length  of  it  is  as  great  as  the  breadth.  And  he  measured 
the  city  with  the  reed  twelve  thousand  furlongs ;  the  length  and 

17  the  breadth  and  height  of  it  are  equal.  And  he  measured  the 
wall  of  it  an  hundred  and   forty-four  cubits,  man's  measure, 

18  which  is  angel's.     And  the  material  of  its  wall  was  jasper,  and 

19  the  city  was  pure  gold  like  pure  glass;  the  foundations  of  the 
wall  of  the  city  were  adorned  with  every  precious  stone;  the 
first    foundation   was    jasper,    the    second    sapphire,    the    third 

20  chalcedony,  the  fourth  emerald,  the  fifth  sardonyx,  the  sixth 
sardius,  the  seventh  chrysolite,  the  eighth  beryl,  the  ninth  topas, 
the   tenth    chrysophrase,    the    eleventh    jacinth,    the    twelfth 

21  amethyst.  And  the  twelve  gates  were  twelve  pearls;  each  one 
of  the  several  gates  was  of  one  pearl;  and  the  street  of  the 

22  city  was  pure  gold,  as  it  were  transparent  glass.  And  I  saw 
no  temple  in  it  for  the  Lord,  God,  the  Almighty,  and  the  Lamb, 

23  are  its  temple.  And  the  city  has  no  need  of  the  sun  nor  of  the 
moon  to  shine  on  it,  for  the  glory  of  God  illumined  it,  and  its 

24  lamp  is  the  Lamb.    And  the  nations  shall  walk  by  its  light ;  and 

25  the  kings  of  the  earth  bring  their  glory  into  it;  and  its  gates 
shall  not  be  closed  at  all  by  day,  for  there  shall  be  no  night 

26  there ;  and  they  shall  bring  the  glory  and  honour  of  the  nations 

27  into  it.  And  there  shall  not  at  all  enter  it  anything 
common,  nor  he  who  makes  an  abomination  and  a  lie, 
but  those  who  are  written   in  the  book  of   life  of  the  Lamb. 

22  And  he  showed  me  a  river  of  water  of  life  bright  as 
crystal,  proceeding  out  of  the  throne  of  God  and  of  the  Lamb. 

2  Between  the  street  of  it  and  the  river,  on  this  side  and  on  that, 
there  was  the  tree  of  life  bearing  twelve  fruits,  yielding  its 
fruit  every  month,  and  the  leaves  of  the  tree  were  for  the  heal- 

3  ing  of  the  nations.  And  there  shall  be  no  more  curse.  And  the 
throne  of  God  and  the  Lamb  shall  be  in  it,  and  his  servants 

4  shall  serve  him,  and  they  shall  see  his  face,  and  his  name  shall 

5  be  on  their  foreheads.  And  night  shall  be  no  more,  and  they 
have  no  need  of  light  of  lamp  and  light  of  sun,  because  the  Lord 
God  shall  shine  on  them,  and  they  shall  reign  for  ever  and  ever. 

6  And    he    said    to    me,    "These    words    are    faithful    and 


Translation  of  the  Revelation  of  John  249 

true,  and  the  Lord,  the  God  of  the  spirits  of  the  prophets,  has 
sent  his  angel  to  show  to  his  servants  the  things  that  must 

7  shortly  come  to  pass;  and  behold  I  come  quickly;  blessed  is  he 

8  who  keeps  the  words  of  the  prophecy  of  this  book."  And  I 
John  am  the  one  that  heard  and  saw  these  things.  And  when 
I  heard  and  saw,  I  fell  down  to  worship  before  the  feet  of  the 

9  angel  that  showed  me  these  things.  And  he  says  to  me,  "See 
you  do  it  not;  I  am  a  fellow-servant  of  you  and  of  your 
brethren  the  prophets  and  of  those  who  keep  the  words  of  this 

10  book;  worship  God."    And  he  says  to  me,  "Seal  not  the  words 

11  of  the  prophecy  of  this  book,  for  the  time  is  at  hand.  Let  the 
wrong-doer  do  wrong  still,  let  the  filthy  be  made  filthy  still,  let 
the  righteous  do  righteousness  still,  and  let  the  holy  be  made 

12  holy  still.     Behold  I  come  quickly,  and  my  reward  is  with  me, 

13  to  give  to  each  one  as  his  work  is.  I  am  the  Alpha  and  the 
Omega,   the   first   and   the   last,    the   beginning   and   the   end. 

14  Blessed  are  they  that  wash  their  robes,  that  they  may  have  the 
right  to  the  tree  of  life,  and  may  enter  by  the  gates  into  the 

15  city.  Without  are  the  dogs  and  the  sorcerers  and  the  fornica- 
tors and  the  murderers  and  the  idolaters  and  every  one  that 
loves  and  makes  a  lie." 

16  "I  Jesus  have  sent  my  angel  to  testify  to  you  these  things  for 
the  churches.  I  am  the  root  and  the  offspring  of  David,  the 
bright,  the  morning  star." 

17  And  the  Spirit  and  the  bride  say,  "Come;"  and  let  him  that 
hears  say,  "Come;"  and  let  him  that  is  thirsty  come,  the  one 
that  will  let  him  take  the  water  of  life  gratuitously. 

18  I  testify  to  everyone  that  hears  the  words  of  the  pro- 
phecy of  this  book;  if  any  one  shall  add  to  them,  God  shall 

19  add  to  him  the  plagues  which  are  written  in  this  book;  and  if 
any  one  shall  take  away  from  the  words  of  the  book  of  this 
prophecy,  God  shall  take  away  his  part  from  the  tree  of  life  and 
out  of  the  holy  city,  which  are  written  in  this  book. 

20  He  who  testifies  these  things  says,  "Yea;  I  come  quick- 
ly."   Amen;  come,  Lord  Jesus. 

21  The  grace  of  the  Lord  Jesus  be  with  the  saints. 


APPENDIX  II 


EXPLANATIONS 

A  few  technical  and  other  terms  and  names  used  in  the  body 
of  this  book  are  here  explained  for  the  benefit  of  such  readers 
as  may  not  be  familiar  with  them. 
Antinomian. — Contrary  to  the  moral  law  as  received  and  held 

at  the  time. 
Bede  or  Beda. — The  Venerable  Bede,  an  English  monk   (673 

— 735)  who  wrote  an  Ecclesiastical  History  of  the  English 

Nation  and  other  works. 
Clement. — In  Church  History  usually  either,   (a)   Clement  of 

Rome,    (bishop   of    Rome  92 — 100),   who   wrote   several 

epistles,  or  (b)  Clement  of  Alexandria,  a  Christian  writer 

who  lived  about  150 — 220  A.  D. 
Didache. — A  book  called  The  Teaching  of  the  Twelve  Apostles, 

the  oldest  church  manual,  written  about  112  A.  D. 
Eusebius, — Bishop  of  Caesarea,  wrote  an  important  history  of 

the  Christian  Church  about  325  A.  D. 
Gnostic. — Connected  with  the  Gnostics  or  Gnosticism,  a  phi- 
losophical early  Christian  sect. 
Heptad. — A  group  of  seven. 
Hippolytus. — A  Christian  writer  of  Rome  in  the  early  part  of 

the  third  century. 
Ignatius. — A  Christian  writer  born   in  Syria  67  A.   D.   and 

martyred  in  Rome  107  A.  D. 
Irenaeus. — A  Greek  Christian  writer  who  died  as  a  martyr 

262  A.  D. 
Lex  talionis. — The  law  of  retaliation. 
Nero  redivivus. — Nero  returned  to  life. 
Primasius. — A  Catholic  bishop   of   Hadrumetum   in   northern 

Africa  who  wrote  a  work  on  the  Revelation  of  John  in  the 

early  part  of  the  sixth  century. 
Propontis. — The  ancient  name  of  the  sea  of  Marmora. 
Pseudonymous. — Issued  under  an  assumed  or  false  name. 
Stadium. —  (a)   A  Greek  measure  of  length  of  600  Greek  or 

606^4  English  feet,  (b)  A  race  course,  the  one  at  Olympia 

being  exactly  this  length. 
Strabo. — A  Greek  historian  and  geographer  who  lived  about 

the  time  of  Christ. 

253 


254  The  Revelation  of  John 

Sub  specie  aeternitatis. — Under  the  vision  of  eternity;  as  seen 
by  God;  considered  absolutely. 

Tertullian. — A  Latin  Christian  writer  of  the  second  and  third 
centuries. 

Tetragrammaton. — The  four  consonantal  letters  T\W  of  the 
Hebrew  word  Jehovah. 

Victorinus. — Bishop  of  Pettau  in  Panonia,  now  in  the  south- 
west of  Austria,  in  the  fourth  century  who  wrote  com- 
mentaries on  books  of  the  Bible. 


INDEX 


The  larger  departments  of  the  book  are  indicated  in  the  table  of  con- 
tents. Many  details  of  The  Revelation  as  translated  in  Appendix  I. 
are  treated  in  the  exposition  of  the  passages  in  which  they  occur. 

The  numbers  refer  to  the  pages. 


Abaddon,  139 

Abomination   of  desolation,   15 

Abyss,  wild  beast  from  146 

Agrippina,  31 

Alexander  the  Great,  captures 
Sardis,  91 

Alexandre,  21 

Altar,  in  fifth  seal,  123;  of  in- 
cense, 136;  the  golden,  140;  re- 
ply of,  173 

Angels,  in  Revelation  of  John,  28, 
118;  seven,  135,  170;  four,  140; 
the  strong,  141 ;  angel  in  mid- 
heaven,  163 ;  a  second,  164 ;  a 
third,  165;  of  the  waters,  173; 
still  another,  183;  not  to  be  wor- 
shipped, 187;  in  the  sun,  191 

Antiochus  IV,  15 

Antiochus,  captures  Sardis,  91 

Antiochus  II,  founds  Laodicea, 
102 

Apocalypse,  of  Baruch,  22;  of 
Abraham,  24;  of  Elias  and  Zep- 
haniah,  24;  late  Christian  and 
Jewish,  25;  of  Peter,  25;  of 
Paul,  25 ;  of  Sedrach,  25 ;  of  the 
Virgin,  25 ;  spurious  of  John, 
25 ;  Revelation  of  John  as,  28 

Apocalyptic  Age,  13 

Apocalyptic  Literature,  13,  18; 
rise  and  development  of,  17; 
characteristics  of,  25;  aim  of, 
26 ;  contrasted  with  prophecy, 
26;  interpretation  of,  26. 

Apollyon,  139 

Armageddon,  174,  175 

Asia,  extent,  33  \  religion  in,  33; 
features  of,  33;  people  of,  34; 
loyalty  of,  34;  Christianity  in, 
34;  Jews  in,  34 


Babylon,  fall  of,  164,  176,  183,  185, 
191;  ready  for  judgment,  179; 
call  to  leave,  183 ;  lamentations 
over,  184 

Babylonian  captivity,  13;  books  of, 
18 

Balaam  and  Balak,  79,  85 

Beast,  the  great,  from  the  sea, 
I57,  175;  from  the  land,  159; 
fate  of  worshippers  of,  165 ; 
those  victorious  over,  169  ; 
throne  of,  174;  carrying  the  wo- 
man, 179;  battle  with  the  war- 
rior, 188;  overthrown,  191 

Benediction,  212 

Bible,  translated  into  Greek,   15 

Book,  of  Jubilees,  24;  of  Eldad 
and  Medad,  25 ;  the  little,  141 

Bowls,  of  seven  angels,  171 

Ceriani,  22 

Chaldeans,  cruelty  of,  14 
Charles,  Dr.  R.  H.,  20,  22 
Christ,  in  the  midst  of  the 
churches,  60 ;  conqueror,  79 ; 
bread  of  life,  80;  son  of  God, 
83 ;  recognition  of,  87 ;  scrutiny 
of,  87,  92;  rewards  of,  72,  75,  80. 
87,  88,  93,  94,  99,  100,  106 ;  meek- 
ness and  strength  of,  116; 
worthiness  of,  118;  coming  of, 
209;  some  characteristics  of, 
210 ;  summary  of  teaching  re- 
garding, 217. 
Church,  churches,  contrasted  with 
the  Empire,  58,  112;  Christ  in 
midst  of,  60;  messages  to  sev- 
en, 64 ;  representative  character 
of,  65;  letters  to  seven,  66  ^an- 
gels  of,   67;    condition   of    128; 


255 


256 


Index 


represented  by  John  142 ;  and  by 
two  witnesses,  145 ;  conflict  with 
Empire,  146,  169 ;  raised  to  life, 
147;  rejoicing  over  Babylon, 
184 ;  conflict  with  the  world, 
196;  summary  of  teaching  re- 
garding, 219.  See  also  Roman 
Empire. 

Cicero,  visits  Laodicea,  102. 

City,  the  heavenly,  201 

Claudius,  31 

Clement  of  Alexandria,  61,  71 

Conquest,  121 

Constantine,  edict  of,  13,  15,  16,  33 

Council  of  Jerusalem,  85,  88 

Croesus,  Lydian  king,  90 

Crown  of  life,  75 

Cyrus,  defeats  Croesus,  91 ;  cap- 
tures Babylon,  175 

Daniel,  book  of,  18 

Days,  one  thousand  two  hundred 
and  sixty,  144,  145,  154 

Dean,  Rev.  J.  T.,  135,  161 

Death,  in  fourth  seal,  123 ;  bless- 
edness of,  165 ;  second,  193,  198 

Delphi,  oracle  of,  90 

Destiny,  book  of,  114;  opened, 
120 

Destruction  in  sixth  trumpet,  140 

Didache,  61 

Dispersion  of  Jews,  14 

Domitian,  180 

Domitius,  31 

Dragon,  153,  175;  bound,  191 

Dwelling  of  God  with  men,  202 

Eagle  flying,  138 

Earthquakes,  in  Sardis,  91 ;  Phila- 
delphia, 95 ;  in  sixth  seal,  124, 
147,  177 

Eating  meat  offered  to  idols,  86 

Egypt,  Jews  transported  to,  14 

Elders  around  the  throne,  109,  149, 
186 

Elijah,  145;  and  John  the  Baptist, 
180 

Empire.     See  Roman  Empire 

Enoch,  literature  of,  20 

Ephesus.  69;  letter  to  church  in, 
69 


Epilogue,  207 

Ethiopic  Enoch,  18 

Euphrates,  140;  dried  up,  174,  175 

Ewald,  21 

Exile,  13 ;  return  from,  14 

Explanations,  253 

Ezekiel,  book  of,  18 

Ezra,  14 

Famine,  122 

Fire,   136;   lake  of,  192,   196,   197, 

198 
Fornication,  85 
Fourth  Ezra,  21,  22 

Galba,  conspiracy  to  enthrone,  32 
Genesis,  writings  based  on,  23 
Glass,  sea  of,  169 
God,  summary  of  teaching  regard- 
ing, 217 
Gog  and  Magog,  196 
Greek  Baruch,  23 
Greek  period,  14 
Grotius  and  Jezebel,  87 

Hades,   in    fourth   seal,    123 ;   cast 

into  lake  of  fire,  198 
Hail,  and  fire,  136;  plague  of,  177 
Harvest  scene,  166 
Heaven,  war  in,  155 ;  a  voice  from, 

165 
Heavenly   bodies   darkened,    137 
Heavens,  rolled  up,  124;  and  earth 

197 

Herodotus,  175 
Hippolytus,  71 
Histories  of  Adam  and  Eve,  24 

Ignatius,  Epistle  to  the  Ephesians, 

7i 
Imperial  power,  the  real,  112 
Incense,  bowls  of,  117;  angel- with, 

136;  altar  of,  136 
Introduction.  11 
Irenaeus,  71 

Isaiah,  non-canonical  books  ©f,  24 
Israel,  tribes  of,  129 

Jerusalem,  captured  by  Babylon- 
ians, 13,  by  Greeks,  15,  by  Ro- 
mans.   15;    rebuilt,    14;   city   of, 


Index 


257 


146;  the  new,  202 

Jewish  war  of  independence,  15 

Jews,  in  Babylon,  13;  in  Persian 
period,  14;  in  Greek  period,  14; 
crises  of,  17;  in  Asia,  34,  99, 
103 ;  at  martyrdom  of  Poly- 
carp,  75 

Jezebel,  84 

John,  in  Patmos,  51,  60;  com- 
manded to  write,  61 ;  summoned 
to  heaven,  108;  shown  the  judg- 
ment of  Babylon,  179;  forbid- 
den to  write,  141 ;  as  a  prophet, 
142 

Judah,  conquest  of,  13 

Judas  Maccabaeus,  15 

Judgment,  portents  of,  125 ;  ex- 
pected, 127;  at  hand,  149,  163, 
167,  171,  177;  executed  by  Christ 
190 ;  given  to  the  faithful,  194 ; 
last,  197 

Lagoras,  climbs  the  cliff  at   Sar- 

dis,  91 
Land  smitten,  172 
Laodicea,     city,     102;     letter     to 

church  in,  102 
Law,     destroyed,     15;     given     to 

Moses,  no 
Living    creatures,    the    four,    no, 

186 
Locusts  from  the  pit,  139 

Manna,  80 

Marriage  of  the  Lamb,  186,  203 

Martyrdom,  124 

Mattathias,    revolt   under,    15 

Megiddo,   175,   176 

Messianic  hope,  17,  129 

Months,  forty-two,  144,  158 

Moon  discolored,  124 

Morning  star,  given  by  Christ,  89 

Moses,  145 ;  song  of,  170;  Assump- 
tion of,  21 

Mount  Zion,  Lamb  and  great  com- 
pany on,  161 

Multitude,  the  great,  131 

Name,  new,  80 

Nehemiah,  14 

Nero,    persecutes    the    Christians, 


16,  30 ;  parentage,  31 ;  reign  of, 
31;  reign  of  terror  under,  32; 
accomplishments  of,  32 ;  death 
of  32 ;  redivivus,  32,  158,  180 

Nicolaitanes,  71,  79,  85 

Nineveh  captured,  13 

Number,  28,  35,  45,  160 

Octavia,  31 
Octavianus,  30 
Otho,  31 

Parthians,  120,  175 

Patmos,  60 

Paul,  imprisoned,  30;  appealed  to 

Caesar,    31 ;    ascension    of,    25 ; 

visits   Ephesus,  70 
Pergamum,     city,     77;     letter     to 

church  in,  77 
Persecution,  in  Greek  period,  15; 

of  the  Christians,  16,  31,  124 
Persian  period,  14 
Persians  capture  Sardis,  90 
Philadelphia,    city,    95;    letter    to 

church  in,  95 
Pit,  the  abysmal,  139 
Plagues,  the  seven  last,  169,  172; 

of  Egypt,  172 
Pliny,  letter  to  Trajan,  160 
Polycarp,  martyred,  74;  tests  of, 

124 
Pompey,   captures   Jerusalem,    15 
Poppaea,  31,  32 
Prayer  of  Joseph,  25 
Prophecy,  ceased,  17 
Prophet,    the    false,    175;     over- 
thrown, 191 
Psalter  of  Solomon,  23 

Ramsay,  Sir  Wm.,  51,  67,  121,  154, 
159,  184;  re.  the  seven  churches, 
64 

Resurrection,  the  first,  193;  a  sec- 
ond, 199 

Revelation,  book  of,  excellence  of, 
n,  28;  as  an  apocalypse,  28; 
characteristics  of,  28,  49,  50,  56, 
212,  217;  aim  and  purpose  of  28, 
43.  56 ;  prophecy  in,  29 ;  pseu- 
donymity  of,  29;  historical  set- 
ting of,  30;  date  of,  18,  38,  148, 


258 


Index 


180;  unity  of  39;  destination  of, 
43,  57  5  symbolism  of,  45;  con- 
tents and  plan  of,  46;  interpre- 
tation of,  49,  56,  215;  title  of, 
55 ;  preface  in,  55 ;  sources  of, 
55;  importance  of  close  atten- 
tion to,  56,  208;  introduction  in, 
57;  author  of,  37,  57,  60;  vi- 
sions of,  46,  108;  immediate  ful- 
filment of,  209;  penalty  for  al- 
tering, 210;  inspiration  of,  220; 
practical  value  of,  220 

Revelation,  certified  genuine,  208; 
not  to  be  sealed,  208 

Revelations  of  Stephen  and 
Thomas,  25 

Roman  Empire,  extent  of,  30;  at- 
titude to  religion,  30 ;  to  Jews, 
154;  to  Christianity,  30,  156;  in 
first  century  A.  D.  33 ;  con- 
trasted with  God,  112;  condition 
of,  128;  people  of,  147;  under 
sway  of  Satan,  155,  180;  fate  of 
158;  overthrown,  183,  192;  con- 
quered by  Christ,  192 

Roman  period,  15 

Rome,  great  fire  in,  16,  31 ;  perse- 
cution in,  16,  31  ;  summary  of 
teaching    regarding,   218 

Sacrifices  required,  15 

Sagaris,  martyr,  103 

Sardis,  city,  90;  letter  to  church 
in,  90 

Satan,  depths  of,  88;  in  the  Em- 
pire, 155;  bound,  193;  loosed, 
195 ;  power  finally  settled,  196 ; 
see  Dragon 

Schiirer,  Prof.  E.  and  Jezebel,  87 

Scorpions,  139 

Scott,  Prof.  C.  Anderson,  in,  160 

Sea  affected,  137,  172 

Sealed  book  and  the  Lamb,  114; 
opening  of,  120;  significance  of, 
125 

Sealing  of  one  hundred  and  forty- 
four  thousand,  129 

Sibyline  oracles,  21,  136 

Silence  of  half  an  hour,  135 

Slavonic  Enoch,  20 


Smoke,   from  the  pit,   139;  in  the 

temple,  171 
Smyrna,  city,  73;  letter  to  church 

in,  73 
Solon,  advises  Croesus,  90 
Spirits,  unclean,  175 
Stars,  falling,  124,  139 
Strabo,  historian,  74 
Sun  darkened,  124;  heat  increased, 

173 
Supper,  the  great  of  God,  191 
Swete,  Dr.  H.  B.,  67,  104,  III,  118, 

121,  160,  161,  172,  175,   187,  205, 

212 
Symbolic  figures  and  numbers,  28 

Temple,  desecrated,  15;  of  God 
measured,  144;  opened  in  heav- 
en, 150,  170 

Tertullian,  61,  71 

Testaments  of  Twelve  Patriarchs, 

Thanksgiving  to  God  over  Baby- 
lon's fall,  186 

Thousand  years,  195 

Throne  in  heaven,  vision  of  108; 
occupant  of,  108;  other  features 
of,  no;  judgment  of,  198 

Thyatira,  city,  82;  letter  to 
church  in,  82 

Tiberias,  emperor,  assists  Sardis, 
91 ;  and  Philadelphia,  95 

Translation,  225 

Tree  of  Life,  72 

Tribulation,  the  great,  132 

Trumpets,  the  seven,  135;  signifi- 
cance of,    151 

Victor  and  the  slain,  188 
Victories,  final,  193 
Vintage  scene,  166 
Virgil,  Roman  poet,  30 
Voices  in  the  heavens,  149 

War,  122;  in  heaven,  155;  the  Eu- 
ropean, 199 
Warrior,  victory  of,  188 
White  stone,  80 
Witnesses,  the  two,  144 


Index  259 

Woes,  the  three,  139  „'37   .  e      ,.  ... 

Woman,  clothed  with  the  sun,  153;  Worship,    of     elders    and    living 
the  iniquitous,  179  creatures,  in  ;  of  the  beast,  165; 

Wormwood,    waters    changed    to,         of  God,  165,  186 


Date  Due 

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